THE 
GOSPEL   OF    ST.    MARK 


€ext',$ooftB  of  (geftgtous  3n*f  ruction. 


EDITED   BY  THE 

REV.  EDWARD  L.  CUTTS,  D.D. 

AUTHOR   OF    "TURNING    POINTS   OF  ENGLISH   CHURCH    HISTORY, 
ETC.    ETC. 


Crown  8vo. 

THE  HISTORY  OF  THE  CHURCH  OF  ENGLAND. 

By  the  Rev.  Edward  L.  Cutts,  D.D.,  Editor  of 
the  Series. 

THE  GOSPEL  OF  ST.  MARK.  By  the  Hon.  and 
Rev.  E.  Lyttelton,  M.A.,  Head-Master  of  Hailey- 
bury  College. 

THE  PENTATEUCH.  By  the  late  Lord  A.  C. 
Hervey,  D.D.,  Bishop  of  Bath  and  Wells.  Com- 
pleted by  the  Rev.  C.  Hole. 

Other  Volumes  to  follow. 


NEW  YORK:  LONGMANS,  GREEN  &  CO. 


€txi;(§oo&B  of  QReftgtoue  3it6frucfton 


THE 

GOSPEL   OF   ST.   MARK 

WITH  NOTES 


BY   TJIE 

HON.  and  REV.  E.  LYTTELTON,  M.A. 

HEAD-MASTER    OF    HAILEYBURY   COLLEGE 


NEW  YORK 

LONGMANS,    GREEN,    AND    CO. 

AND   LONDON 

1895 

All  rights  reserved. 


PREFACE 

In  putting  together  these  notes  on  the  narrative 
of  St.  Mark's  Gospel,  I  have  tried  to  keep  in 
view  two  classes  of  readers. 

First,  those  who  are  anxious  to  read  the 
Bible  with  profit,  but  are  baffled  by  finding  that 
the  meaning  of  a  great  deal  of  it  escapes  them. 
They  hoped  to  gather  new  ideas,  and  to  see 
hidden  connexions  ;  but  this  is  very  difficult  to 
do,  and,  for  many,  almost  an  impossibility.  They 
pore  over  the  familiar  words,  but  cannot  feel 
that  the  effort  has  deepened  their  knowledge  of 
the  meaning. 

Now,  it  might  be  supposed  that  out  of  the 
abundant  store  of  learned  and  thoughtful  com- 
mentaries which  exists,  it  would  be  possible  to 
find  for  any  such  student  exactly  what  he  wants. 
So  it  would,  but  at  the  cost  of  sparing  him  all 
effort  of  his  own.  It  is  a  terribly  common  expe- 
rience for  many,  to  read  an  attractive  piece  of 
Biblical  commentary  and  enjoy  it  and  go  their 


vi  PREFACE 

way ;  and  then  to  discover,  after  a  few  weeks, 
that  it  has  left  no  trace  whatever  behind.  The 
excellence,  the  charm,  the  completeness  of  many 
of  these  writings  seem  to  make  matters  worse. 
They  tend  to  delude  the  reader  into  thinking 
that  he  need  not  exert  himself,  and  the  result  is 
that,  beyond  a  passing  feeling  of  edification, 
little  is  gained. 

No  reader  of  these  notes  will,  I  trust,  be 
under  any  such  delusion.  They  are  meant  to 
help  him  if  he  is  willing  to  work,  but  they 
assuredly  will  not  deceive  him  if  he  is  not. 
They  merely  suggest  lines  of  thought,  giving 
references  for  the  following  out  of  the  sugges- 
tions. Eead  by  themselves  in  an  arm-chair  they 
will  be  manifestly  and  undeniably  useless.  But 
if  any  one  is  ready  to  take  a  little  trouble,  I  am 
in  hopes  that,  considering  the  eminence  of  the 
writers  whom  I  have  laid  under  contribution, 
there  will  be  found  some  profit  in  working  out 
the  hints  here  given. 

The  other  class  of  readers  for  whom  the  book 
is  designed  is  that  of  teachers.  Only  quite  the 
elder  boys  of  a  public  school  would  be  able 
to  make  anything  of  the  notes  without  help. 
But  a  skilful  teacher  would  find  matter  in  them 


PREFA  CE  vii 

which  he  could  illustrate  and  amplify  suitably 
to  a  class  of  fifteen-year-old  boys  or  girls.  And 
there  is  no  reason  why  they,  as  well  as  the 
teacher,  should  not  use  the  book. 

Of  course  a  teacher  may  find  a  full  commen- 
tary more  serviceable.  But  many  teachers  have 
neither  time  to  read  anything  of  the  kind,  nor 
opportunity  of  securing  the  book. 

The  first  series  of  notes  in  each  page  contains, 
very  briefly,  some  necessary  facts.  Those  below 
the  waved  line  are  suggestions  of  thoughts  and 
connexions  with  other  books  of  the  Bible. 

I  have  thought  it  well  to  consult  commen- 
taries as  different  in  tone  as  Mr.  Latham's 
"  Pastor  Pastorum,"  and  Father  Benson's  "  Pinal 
Passover."  Some  hints  are  also  due  to  Dean 
Luckock's  "  Footprints  of  the  Son  of  Man  in 
St.  Mark ; "  Godet  on  St.  Luke ;  Edersheim's 
"  Life  and  Times  ;  "  Sadler's  Commentaries  ; 
Trench's  "  Parables,  Miracles,  Studies  in  the 
Gospel ; "  Isaac  Williams'  "  Devotional  Commen- 
tary ; "  and  Dr.  Bruce  on  the  Parabolic  Teach- 
ing of  Christ. 

E.  LYTTELTOK 
Haileybury,  1895. 


THE 

GOSPEL  OF  ST.  MAEK 

Chapter  I. 

1  The  beginning  of  the  gospel  of  Jesus  Christ, 
the  Son  of  God  ; 

2.  As  it  is  written  in  the  prophets,  Behold,  I 
send  my  messenger  before  thy  face,  which  shall 
prepare  thy  way  before  thee. 


Ver.  1.  The  meaning  seems  to  be  that  the  beginning  of 
the  Gospel  was  the  preaching  of  John.  Gospel  =  ' good 
tidings.'  Son  of  God,  literally  '  Son  of  the  God.'  Jesus 
= '  Saviour.'     Christ  = '  the  Anointed.' 

Ver.  2.  Two  prophecies  are  blended — (a)  Mai.  iii.  1 
freely  quoted.     Notice  that  St.  Mark's  alterations  bring 

1.  The  gospel  of  Jesus  Christ,  he  is  from  virtue.     The  words 

— These  familiar  words  cannot  clearly  mean  '  tidings  of  salva- 

only  mean  the  moral  precepts  tion '   brought  about  for   man 

given  by  Christ.     Those  pre-  by  God  in  the  work  of  His  Son. 

cepts  were  loftier  in  tone  than  It   is   to  be  remembered  that 

any  that  had  ever  been  uttered,  what  Christ  did  is  even  more 

But  lofty  precepts,   especially  important  and   essential  than 

when   they   are   addressed    to  what  He  said, 

weak  and  sinful  people,  do  not  2.  It   was   400   years   since 

constitute  good  tidings  ;  they  Malachi   had  prophesied,   700 

only  show  the  sinner  how  far  since  Isaiah.     The  expression, 

$.  T,  A 


2  THE  GOSPEL  OF  ST.  MARK 

3  The  voice  of  one  crying  in  the  wilderness, 
Prepare  ye  the  way  of  the  Lord,  make  his  paths 
straight. 

4  John  did  baptize  in  the  wilderness,  and 
preach  the  baptism  of  repentance  for  the  remis- 
sion of  sins. 

out  the  divinity  of  Christ.  The  words,  as  he  gives  them, 
read  like  a  colloquy  between  the  Persons  of  the  Trinity 
(Gen.  i.  26).  Our  Lord  quotes  the  words  as  they  are  here 
given  (Matt.  xi.  10).     (b)  Isa.  xl.  3. 

Ver.  4.  The  tense  in  the  Greek  expresses  suddenness. 
Baptism  of  repentance.  Baptism,  known  to  the  Jews  as 
the  ceremony  used  in  the  admission  of  the  heathen  to  their 
covenant,  and  washings  were  common  as  cleansing  from 
legal  defilements,  leprosy,  &c.  John  therefore  proclaimed 
that  purification  was  needed  not  only  for  heathen,  but  for 
all  the  Jews.  They  were  in  need  of  repentance,  leading  to 
the  putting  away  or  forgiveness  of  sin. 


'  Prepare  ye  the  way,'  would  4.    Literally,      '  repentance 

have   a    distinct    meaning    to  leading  to   remission  of   sins.' 

people  living  in   half-civilised  (1.)  The  remission  or  putting 

countries,  where  the  roads  are  away  of  sins  is  not  the  same  as 

always  put  in  order  to  welcome  simply  a  recovery  of  good  con- 

the  visit  of  a  great  personage.  duct.     It  is  the  re-establishing 

3.  There  is  something  very  of   a   right    relation    to   God. 

impressive  in  the  way  in  which  God  is  wrathful  against  unre- 

all  four  Evangelists  begin  their  pented  sin  (Rom.   ii.  5,  8,   9; 

gospels   with   the   mention   of  2  Thess.   i.  7,    8  ;  Matt.  xxv. 

John  the  Baptist,  recognising  41),  and  of  course  against  the 

in  him  the   fulfilment  of   the  sinner  if  he  identifies  himself 

final  prophecies  of  the  Old  Tes-  with  his  sin  and  clings  to  it. 

tament.     It  is  certain  that  the  The   remission    of   sins,   then, 

Old   Testament   can    only   be  means  first  the   putting  away 

understood  with  constant  re-  of  this  wrath,  and  on  the  part 

ference  to  Christ.  of    the    sinner   the   losing    of 


CHAPTER  I.  5  3 

5  And  there  went  out  unto  him  all  the  land 
of  Judea,  and  they  of  Jerusalem,  and  were  all 
baptized  of  him  in  the  river  of  Jordan,  confessing 
their  sins. 

Ver.  5.  All  twice  (the  marginal  reading  and  the  A.V. 
give  it  three  times),  showing  how  completely  the  work  of 
rousing  the  people  was  done.  The  desert  would  be  a 
rough  and  inhospitable  country  some  distance  from  Jeru- 
salem, near  the  Jordan,  where  there  was  nothing  to  attract 
the  people  but  the  sincerity  of  the  new  preaching.  Read 
Luke  iii.  10-18.     (Jer.  xxxi.  9.) 


the  mysterious  sense  of  guilt. 
This  is  the  work  of  Christ  as 
the  'Propitiation  for  us.'  (2.) 
But  remission  is  closely  con- 
nected with  renewal  of  holiness 
and  union  with  God  (Jer.  xxxi. 
34,  and  study  Mark  ii.  5-12). 
The  two  things  go  together, 
though  they  are  not  the  same. 
(3.)  The  repentance  which  leads 
to  this  is  not  remorse.  The 
latter  means  a  sense  of  degra- 
dation or  loss  brought  about 
by  our  own  fault :  a  selfish 
feeling.  The  former  is  a  con- 
sciousness of  having  outraged 
the  love  of  a  Father,  coupled 
with  a  deep  desire  to  be  re- 
stored (Ps.  Ii.  4  ;  Luke  xv.  18). 
John  did  not  preach  forgive- 
ness, since  Christ  alone  could 
bestow  that  (ii.  10),  and  hence 
we  see  that  the  ceremony  of 
baptism  was  only  an  external 
rite  designed  to  teach  vividly 
the  need  of  purification.  It 
had  no  power  to  confer  a  cleans- 


ing any  more  than  any  other 
ceremony  under  the  Law  (cf. 
ver.  8).  In  short,  'baptism  of 
repentance,'  not '  baptism  of  re- 
mission.' Lastly,  his -teaching, 
like  that  of  the  Law  of  Moses, 
was  meant  to  stimulate  among 
the  Jews  a  feeling  that  they 
needed  a  Saviour.  Grace  is 
not  given  to  those  who  do  not 
long  for  it  (ii.  17  ;  vi.  5;  Matt, 
vii.  8).  Thus  we  can  under- 
stand how  unwelcome  this 
teaching  must  have  been  to  the 
Pharisees  (Luke  v.  32 ;  vii. 
30). 

5.  John's  dress  and  habits 
of  life  reminded  the  people  of 
Elijah  (2  Kings  i.  8).  His 
austerity  was  certainly  one  ex- 
planation of  his  extraordinary 
influence,  but  it  was  not  put 
on  for  show.  His  example  has 
been  frequently  imitated  in  the 
history  of  the  Church,  though 
at  the  present  day  it  is  not  in 
favour. 


4  THE  GOSPEL  OF  ST.  MARK 

6  And  John  was  clothed  with  camel's  hair,  and 
with  a  girdle  of  a  skin  about  his  loins ;  and  he 
did  eat  locusts  and  wild  honey  ; 

7  And  preached,  saying,  There  cometh  one 
mightier  than  I  after  me,  the  latchet  of  whose 
shoes  I  am  not  worthy  to  stoop  down  and  un- 
loose. 

8  I  indeed  have  baptized  you  with  water :  but 
he  shall  baptize  you  with  the  Holy  Ghost. 


Ver.  6.  John's  dress.  Imitated  by  false  prophets  in  old 
days  (Zech.  xiii.  4).     Locusts  (Lev.  xi.  22). 

Ver.  7.  From  St.  Luke  we  learn  that  these  words  were 
in  answer  to  the  musing  of  the  people  as  to  who  John  was. 
The  unloosing  of  the  shoes  and  carrying  them  was  the 
office  of  slaves  attending  on  their  masters  at  the  bath  (Ps. 
lx.  8). 

Ver.  8.  With  or  in. — The  preposition  h  is  often  trans- 
lated '  with  'or  '  by '  in  the  New  Testament  with  a  mean- 
ing coloured  by  the  ordinary  meaning  'in'  (Rom.  v.  9  ; 
iii.  25;  i.  10;  i.  4;  1  Cor.  viii.  11;  Gal.  iii.  5,  11  ; 
Eph.  v.  19). 

7.  The  first  intimation  of  Holy  Spirit  accompanying 
the  wonderful  lowliness  of  the  water.  Taken  in  conjunction 
Baptist.  He  was  of  high  posi-  with  xvi.  16  ;  Acts  ii.  41 ;  x. 
tion  among  his  countrymen,  47,  this  verse  can  only  be  in- 
the  son  of  one  of  the  heads  of  terpreted  as  referring  to  the 
the  courses  of  priests  ;  and  this  rite  of  Christian  baptism, 
utterance  shows  how  dis-  whereby  the  Holy  Spirit  in- 
tinctly  he  realised  that  Christ  corporates  us  into  Christ's 
was  more  than  merely  human  Church,  making  us  '  members 
(John  iii.  30).  of  His  Body,'  and  inheritors  of 

8.  With    water    only ;    but  everlasting  life, 
Christ   with    water    and     the 


CHAPTER  I.  9-11 


5 


9  And  it  came  to  pass  in  those  days,  that 
Jesus  came  from  Nazareth  of  Galilee,  and  was 
baptized  of  John  in  Jordan. 

10  And  straightway  coming  up  out  of  the 
water,  he  saw  the  heavens  opened,  and  the  Spirit, 
like  a  dove,  descending  upon  him : 

1 1  And  there  came  a  voice  from  heaven,  saying, 
Thou  art  my  beloved  Son,  in  whom  I  am  well 
pleased. 

Ver.  9.  Shows  that  Jesus  had  been  living  at  Nazareth 
till  He  was  thirty  years  of  age  (Luke  xiii.  23). 

Ver.  10.  He  saw,  i.e.  Jesus.  But  John  saw  the  Spirit 
also  (John  i.  32,  33).  Not  so  the  bystanders  (John  xiv.  7). 
The  dove  symbolises  meekness  (Matt.  x.  16  ;  Isa.  lxi.  1). 

Ver.  11.  Thou  art.— So  St.  Luke.  St.  Matthew,  'This 
is  My  beloved  Son.' 


9.  Why  was  the  sinless  Son 
of  Man  baptized  ?  The  follow- 
ing answers  may  be  given,  (a) 
To  fulfil  all  righteousness,  i.e., 
to  give  an  example  of  perfect 
obedience  to  God's  will  as  re- 
vealed, (b)  To  associate  Him- 
self with  sinful  men  in  making 
a  full  confession  of  the  sinful- 
ness of  fallen  humanity.  This 
confession  of  the  sinfulness 
of  sin  had  never  before  been 
made  by  any  one,  and  it  was 
an  essential  part  of  the  re- 
conciliation (or  atonement) 
wrought  for  us  by  Christ. 
Such  an  admission  of  fault  is 
a  condition  of  any  true  forgive- 
ness being  granted  even  among 


men.  Thus  the  Baptism  was 
the  beginning  of  the  work  of 
the  Atonement,  (c)  To  sanc- 
tify water  for  the  purposes  of 
baptism. 

10.  Many  have  seen  a  con- 
nexion between  Christ's  as- 
cending out  of  the  water,  and 
the  Ascension  into  heaven, 
accompanied  by  the  descent  of 
the  Holy  Ghost  (John  xvi.  7). 

11.  The  words  spoken  strik- 
ingly recall  Gen.  xxii.  2,  Aa/5£ 
tov  vlov  crov  top  dydirrjTov.  The 
Voice  was  given  for  our  sakes 
(John  xii.  30).  The  three 
occasions  on  which  the  Voice 
sounded  from  heaven,  (1)  the 
Baptism,  (2)  the   Transfigura- 


6  THE  GOSPEL  OF  ST.  MARK 

12  And  immediately  the  Spirit  drive th  him 
into  the  wilderness. 

13  And  he  was  there  in  the  wilderness  forty 
days,  tempted  of  Satan ;  and  was  with  the  wild 
beasts ;  and  the  angels  ministered  unto  him. 


Ver.  13.  With  the  wild  beasts.— Added  by  St.  Mark 
alone. 


tion,  (3)  the  colloquy  with  the 
Greeks  in  the  Temple  just 
before  the  Passion,  should  be 
compared :  at  the  beginning, 
middle,  and  end  of  the  ministry. 
(1)  exhibits  the  regeneration  of 
souls ;  (2)  of  bodies  ;  (3)  pre- 
liminary to  the  work  whereby 
both  are  consummated.  (1) 
and  (2)  foreshadow  the  As- 
cension ;  (3)  explains  the  inner 
moral  principle  of  an  ascended 
life.  (Johnxii.  25;  Rom.  vi.  3; 
as  an  illustration  of  St.  Paul's 
expression,  cf.  St.  Stephen's 
death,  Acts  vii.  56.) 

12.  If  the  lessons  of  our 
Lord's  temptation,  as  recorded 
by  St.  Matthew  and  St.  Luke, 
were  fully  drawn  out,  they 
would  embrace  all  the  prin- 
ciples of  Christian  conduct. 
We  can  only  here  observe  (a) 
that  Christ  was  as  to  His 
human  nature  liable  to  temp- 
tation (Acts  ix.  16;  Heb.  ii. 
2,  9  ;  iv.  15).  One  object, 
certainly,  was  to  triumph  over 
the  most  terrible  trials,  in  that 
very  nature  of  which  we  are 
partakers,  and   in   which   our 


Lord  still  makes  intercession 
for  us.  Otherwise,  the  episode 
has  no  meaning  for  us,  but  it 
is  explained  by  John  xvi.  33  ; 
Rom.  vii.  34  ;  Matt,  xxviii. 
20.  It  contains  the  assurance 
of  our  triumph  so  long  as  we 
remain  united  to  Christ  (John 
xv.  5  ;  Phil.  iv.  3).  (6)  The 
temptations  were  meant  to 
undermine  the  absolute  sub- 
mission of  Christ's  human  will 
to  the  Father's.  They  sug- 
gested how  the  redemption 
might  be  accomplished  by  an 
easier  way  than  had  been  pre- 
scribed (viii.  33,  note),  (c) 
The  Lord  conquei-ed  by  meek- 
ness (Matt.  v.  5),  and  not  till 
a  doubt  was  suggested  as  to  the 
method  of  man's  redemption, 
did  He  speak  with  majestic 
command.  For  the  combina- 
tion of  royalty  and  meekness, 
Zech.  ix.  9. 

13.  With  the  wild  beasts. — 
These  words  remind  us  that 
the  first  Adam  before  his  fall 
had  dominion  over  the  beasts 
of  the  field,  and  our  Lord  in 
His  humiliation  goes  down  to 


CHAPTER  I.  14,  15  7 

14  Now  after  that  John  was  put  in  prison, 
Jesus  came  into  Galilee,  preaching  the  gospel  of 
the  kingdom  of  God, 

15  And  saying,  The  time  is  fulfilled,  and  the 
kingdom  of  God  is  at  hand :  repent  ye,  and 
believe  the  gospel. 


Ver.  14.  After  that  John  was  delivered  up. — Be- 
lieve in.     We  have  iriorevtiv  els,  or  iv. 

Into  Galilee. — But  the  temptation  which  has  just 
been  recorded  took  place  in  Galilee.  This  shows  how 
little  the  Evangelist  was  aiming  at  completeness  in  his 
record.  St.  John's  narrative  tells  us  of  the  intervening 
ministry  in  Judea  (ii.  13  to  iv.  3),  which  explains  St. 
Mark's  hint. 

Of  the  kingdom. — Omitted  by  the  Revisers.  Yvrhether 
genuine  or  not,  the  words  are  accurate  (cf.  ver.  15  and 
Matt.  iv.  23). 

the  beasts  in  the  wilderness  to  to  new  ideas  ;   the  failure  of 

overcome    sin    (Dan.    iv.    32  ;  pagan   religions,    the   tyranny 

Job  v.  23).      The  brief  expres-  of  sin  (Rom.  i.),  and  the  thirst 

sion  hints  at  the  dismal  loneli-  for  spiritual  nourishment.  The 

ness  of  the    conflict.       Angels  words  refer  also  to  the  time  of 

ministered  unto  him.     Not  till  the  Law  having  elapsed  ;    and 

the  trial  was  over  (Matt.  iv.  11).  in  our  Lord's  mouth  we  may 

14.  The    fulfilment    of   the  suppose  they  referred  to  deeper 

time.     There    are    few    more  m}Tsteries  still  (Rev.  xiii.  8). 
interesting  subjects  than  that         15.  The  kingdom  of  God  is 

of  the  preparation  in   human  at  hand. — This  expression  must 

history  for  the  Gospel ;   espe-  have  made  all  Christ's  listeners 

cially  in  relation  to  the   con-  alive  with  expectation.    Every 

solidation  of  the  Roman  power,  Jew  was  at  this  time  brought 

the   prevalence  of   peace,   the  up  to  look  forward  to  a  mighty 

facility     of     intercourse,     the  deliverer   of  the   nation  from 

spread  of  the  Greek  language,  the  Romans.     '  The  kingdom  ' 

with  its  unrivalled  adaptability  was   to    be    established    amid 


2 


THE  GOSPEL  OF  ST.  MARK 


16  Now  as  he  walked  by  the  sea  of  Galilee, 
he  saw  Simon,  and  Andrew  his  brother,  casting 
a  net  into  the  sea :  for  they  were  fishers. 


Ver.  16.  Not  the  first  call.     Compare  carefully  John  i. 
35-45.     Nor  the  last  (Mark  iii.  14). 


conquest  and  general  rejoicing, 
and  usher  in  a  time  of  golden 
prosperity.  We  know  this  from 
the  contemporary  prophecies  of 
Enoch ;  the  Psalter  of  Solomon; 
the  Assumption  of  Moses  ;  the 
Sibyllines  ;  the  Book  of  Jubi- 
lees. There  was  a  profound 
and  intense  antagonism  be- 
tween these  ideas  and  Christ's 
teaching.  Kingdom  implies  a 
king,  subjects,  and  officials  in 
due  subordination.  So  the  nar- 
rative leads  naturally  on  to  the 
calling  of  the  Apostles. 

Repent  ye.  Christ,  the  Bap- 
tist, St.  Peter  (Acts  ii.),  and 
St.  Paul  (Acts  xxvi.  20),  begin 
by  preaching  repentance.  Be- 
lieve the  gospel.  This  exhorta- 
tion shows  that  '  belief '  is  to 
some  extent  a  matter  of  moral 
effort,  which  can  be  made  or 
not  made  as  the  individual 
chooses.  It  is  not  meant  to 
come  by  nature,  but  by  man 
co-operating  with  God's  grace. 
Such  were  the  subjects  of  our 
Lord's  first  preaching.  He  is 
portrayed  by  St.  Mark  under 
the  aspect  of  a  Prophet,  which 
means  Teacher.  The  scene  of 
this  preaching  was  Galilee, 
where  the  most  vigorous  and 


independent  and  less  bigoted 
of  the  Jews  lived  and  laboured. 

The  feeling  of  the  Galilseans 
towards  Christ  was  throughout 
different  from  that  of  the  resi- 
dents in  Jerusalem.  It  was 
kindled  by  national  aspirations, 
and  full  of  warmth  (John  vi. 
15  ;  but  cf.  ii.  24,  25).  Apart 
from  this,  there  were  reasons 
against  beginning  in  Samaria, 
since  His  mission  was  first  to 
His  countrymen  (Matt.  xv.  24); 
or  in  Persea,  since  Herod  was 
living  there  now,  and  our  Lord 
abstained  from  all  contact  with 
him  (Luke  xxiii.  9) ;  or  in  Jeru- 
salem, since  the  hostility  of  the 
priests  and  Pharisees  would 
have  led  to  violence  before  the 
appointed  time. 

16.  The  previous  intercourse 
between  Jesus  and  the  fisher- 
men had  prepared  them  for 
this  summons  to  leave  their 
ordinary  work  and  follow  Him. 
There  was  nothing  abrupt  or 
magical  in  the  call.  From 
chap.  iii.  we  learn  that  there 
was  a  third  stage  of  final  selec- 
tion to  the  Apostleship  from 
a  larger  number  of  disciples. 
Their  preparation  for  the  min- 
istry was  not  completed  till  the 


CHAPTER  I.  17-19  9 

17  And  Jesus  said  unto  them,  Come  ye  after 
me,  and  I  will  make  you  to  become  fishers  of 
men. 

18  And  straightway  they  forsook  their  nets, 
and  followed  him. 

19  And  when  he  had  gone  a  little  further 
thence,  he  saw  James  the  son  of  Zebedee,  and 
John  his  brother,  who  also  were  in  the  ship 
mending  their  nets. 


Ver.  19.  The  mother  of  James  and  John  is  often 
mentioned  as  a  follower  of  the  Lord.  Not  so  Zebedee ; 
and  it  has  been  surmised  from  this  that  he  was  not  a 
believer. 


double  gift  of  the  Holy  Spirit 
(John  xx.  22  ;  Acts  ii.  4).  It 
is  worth  while  reflecting  on  the 
things  which  these  men  had 
seen  and  heard  since  their  first 
invitation  (viz.,  the  events  re- 
corded in  John  ii.  and  per- 
haps iii.) 

The  second  stage  in  the  selec- 
tion of  these  Apostles  being 
now  completed,  we  may  ask 
what  was  their  special  fitness 
for  so  sublime  a  work.  They 
were  apparently  very  ordinary 
men,  narrow  in  their  aspira- 
tions and  in  their  intellectual 
horizon,  unlearned,  jealous  of 
each  other,  very  slow  to  take 
in  new  ideas  (x.  28  ;  viii.  15  ; 
ix.  34),  timid  (xiv.  50).  But 
they  possessed  two  qualities  of 
the  utmost  importance  :   they 


honoured  and  loved  goodness 
when  they  saw  it,  or  they  could 
not  have  made  this  renuncia- 
tion ;  and  they  were  matter- 
of-fact  men,  and  thereby  fitted 
to  become  trustworthy  wit- 
nesses of  a  fact,  the  Resurrec- 
tion (Luke  xxiv.  48  ;  John 
xv.  27  ;  Acts  i.  8,  22  ;  ii.  32  ; 
iii.  15).  We  shall  see  how 
patiently  and  tenderly  Christ 
enlarged  their  minds,  gave 
them  confidence,  and  overcame 
their  jealousies.  In  other  ways 
they  started  with  some  advan- 
tages ;  e.g.,  they  were  of  a 
middle -class  station  of  life, 
Galilseans,  accustomed  to  un- 
remunerative  toil.  But  still 
the  work  these  men  accom- 
plished remains  one  of  the 
greatest  miracles  in  all  history. 


io  THE  GOSPEL  OF  ST.  MARK 

20  And  straightway  he  called  them :  and  they 
left  their  father  Zebedee  in  the  ship  with  the 
hired  servants,  and  went  after  him. 

21  And  they  went  into  Capernaum:  and 
straightway  on  the  sabbath  day  he  entered  into 
the  synagogue,  and  taught. 

22  And  they  were  astonished  at  his  doctrine : 


Ver.  20.  Hired  servants  seems  to  denote  a  well-to-do 
position  in  life. 

Ver.  21.  Capernaum. — Christ  lived  at  the  house  of  Peter, 
who  lived  with  his  brother  Andrew  and  his  mother-in-law. 
John  and  James  also  had  a  house  in  the  town.  The  place 
was  a  great  centre  of  traffic,  with  its  custom-house,  garri- 
son, harbour,  and  synagogue.  The  port  and  streets  were 
constantly  thronged  by  Jews  and  mixed  Gentiles,  Komans, 
Greeks,  Syrians,  Phoenicians,  Arabians.  It  was  the  border- 
town  between  the  territories  of  Herod  Antipas  and  Philip. 

Synagogue. — This  institution  probably  dates  from  the 
exile.  Nearly  every  town  or  village  had  its  meeting-house, 
for  purposes  of  worship  and  hearing  the  Law  and  Prophets. 
The  internal  arrangements  were  like  those  of  the  Taber- 
nacle. The  Ark  contained  the  sacred  writings,  and  a  veil 
hung  before  it.  Near  it  were  the  '  chief  seats.'  The  officers 
were  (1)  the  Kabbi  and  perhaps  a  college  of  elders  ;  (2) 
the  chief  reader ;  (3)  the  servant,  a  sort  of  deacon.  The 
hours  of  prayer  were  the  third,  sixth,  and  ninth  hours 
(Acts  iii.  1  ;  x.  3,  9).  A  feast  was  held  at  the  end  of  the 
Sabbath.  The  officers  exercised  a  sort  of  judicial  function 
(John  xii.  42  ;  Matt.  x.  17). 

Ver.  22.  Scribe. — Cf.  Prov.  xxv.  1  and  Is.  xxxiii.  18, 

22.  As  one  having  authority.  22,  28,  34,  and  especially  vii. 
— For  examples  see  Matt.   v.     22.      But    there    can    be    no 


CHAPTER  I.  23,  24 


ii 


for  he  taught  them  as  one  that  had  authority, 
and  not  as  the  scribes. 

23  And  there  was  in  their  synagogue  a  man 
with  an  unclean  spirit ;  and  he  cried  out, 

24  Saying,  Let  us  alone ;  what  have  we  to  do 


showing  the  growth  in  importance  of  the  scribes.  After 
the  return  from  the  captivity  their  power  increased 
enormously.  The  country  had  been  terribly  punished 
for  disobedience  to  the  law,  and  afterwards  these  men 
alone  understood  it  and  the  vast  mass  of  traditions  built 
upon  it.  The  whole  country  combined  to  do  them 
honour  and  be  guided  by  them  in  affairs  of  daily  life. 
Ver.  24.  To  destroy  us  (2  Pet.  ii.  4  ;  Jude  6). 


measuring  of  the  gulf  which 
separated  the  teaching  of  Jesus 
from  that  of  the  scribes.  Men 
and  women  hungering  for  truth 
and  guidance  had  been  forced 
to  put  up  with  profane  and 
childish  disputations,  subtle- 
ties, quibbles,  bad  jokes,  riddles, 
&c,  from  the  scribes.  Our 
Lord's  style  of  teaching,  though 
Hebraic  in  form,  and  in  the 
prevalence  of  proverbial  utter- 
ances, was  like  a  voice  from 
heaven  in  its  freshness,  depth, 
insight,  directness,  tenderness, 
hopefulness,  and  courage  (John 
vii.  46). 

23.  We  must  imagine  the 
synagogue  packed  with  a 
breathlessly  attentive  audience, 
when  the  cry  as  of  a  maniac 
rang  through  the  building. 
Unclean   spirit.      The   expres- 


sion points  to  a  deep  mystery. 
There  is  a  marked  difference  in 
the  symptoms  of  possession  and 
those  of  lunacy  :  especially  as 
regards  the  double  personality  ; 
the  plural  number  ;  the  instant 
recognition  of  the  Saviour  ;  the 
horror  of  ejectment  (Luke  viii. 
31).  The  victims  of  possession 
were  conscious  of  their  bondage 
and  of  the  disorder  in  the  deeps 
of  their  being.  It  is  probable 
that  sin — especially  sins  of  the 
flesh — laid  open  the  individual 
to  the  assaults  of  the  evil  one, 
which  may  have  owed  their 
severity  to  the  fact  that  the 
overthrow  of  Satan's  kingdom 
was  near  at  hand  (Luke  x.  18  ; 
Rev.  xx.  2).  The  phenomenon 
ceases  to  be  noticed  at  an  early 
period  after  Christ. 

24.  If  the  possession  by  evil 


12 


THE  GOSPEL  OF  ST.  MARK 


with  thee,  thou  Jesus  of  Nazareth  ?  art  thou  come 
to  destroy  us  ?  I  know  thee  who  thou  art,  the 
Holy  One  of  God. 

25  And  Jesus  rebuked  him,  saying,  Hold  thy 
peace,  and  come  out  of  him. 

26  And  when  the  unclean  spirit  had  torn  him, 
and  cried  with  a  loud  voice,  he  came  out  of  him. 


Ver.  25.  cf)Lixo)dr]Ti 
ix.  9. 


Matt.  xxii.  12,  and  literally  1  Cor. 


spirit  meant  nothing  more  than 
ordinary  lunacy,  this  recogni- 
tion would  be  inexplicable  :  it 
is  hard  to  account  for  anyhow, 
(a)  The  cry  of  abject  fear  seek- 
ing to  avert  a  doom  ;  (b)  meant 
to  injure  Christ  in  the  estima- 
tion of  the  bystanders  (cf.  iii. 
22  following  iii.  11,  and  viii. 
33  following  viii.  29) ;  (c)  the 
spirits  wished  to  impart  to 
others  the  knowledge  which 
was  to  themselves  a  torment, 
because  (1)  there  is  no  such 
pain  to  the  utterly  depraved 
as  the  contact  with  goodness  ; 
(2)  it  brought  close  to  them 
the  final  doom  (Rev.  xx.  10)  ; 
(d)  an  attempt  to  mar  the 
gradualness  of  God's  revela- 
tion by  blurting  out  the  truth 
before  men  were  prepared  to 
receive  it  (Matt.  vii.  6).  It 
was  from  love  that  our  Lord 
withheld  it,  even  as  He  spoke 
in  parables  (1  Cor.  ii.  8).  To 
utter  truth  to  those   who  are 


sure  to  reject  it,  is  to  increase 
their  hardness  of  heart.  But 
this  longsuffering  has  an  end 
(xiv.  62). 

25.  Contrast  Christ's  majes- 
tic power  with  the  magic  exor- 
cisms in  vogue  at  this  time. 
The  Book  of  Tobit  speaks  of 
burning  the  heart  and  liver  of 
a  fish  ;  the  Book  of  Enoch  of 
various  plants  being  efficacious. 
So  Josephus.  Our  Lord  re- 
bukes in  His  own  name  (Jude 
9;  Acts  xvi.  18). 

26.  Having  torn  him — the 
final  paroxysm  (Luke  ix.  42), 
just  as  evil  habits  sometimes 
seem  most  fixed  shortly  before 
they  are  overcome,  and  saints 
are  often  afflicted  with  mental 
anguish  on  their  deathbeds  (cf. 
the  darkness  on  Calvary  and 
Rev.  xii.  12). 

On  the  subject  of  miracles 
generally,  it  is  worth  observing, 
(1)  that  throughout  Scripture 
each  occasion  of  the  giving  of 


CHAPTER  I.  27-29  13 

27  And  they  were  all  amazed,  insomuch  that 
they  questioned  among  themselves,  saying,  What 
thing  is  this  ?  what  new  doctrine  is  this  ?  for 
with  authority  commandeth  he  even  the  unclean 
spirits,  and  they  do  obey  him. 

28  And  immediately  his  fame  spread  abroad 
throughout  all  the  region  round  about  Galilee. 

29  And  forthwith,  when  they  were  come  out 
of  the  synagogue,  they  entered  into  the  house 
of  Simon  and  Andrew,  with  James  and  John. 


Ver.  27.  eda.fxfir)Qr)<rav  :  A  very  strong  word,  meaning 
amazement  mixed  with  awe  ;  used  three  times  by  St. 
Mark  (x.  24,  32),  four  times  by  St.  Luke  (iv.  36 ;  v.  9 ; 
Acts  iii.  10  ;  ix.  6).  It  seems  to  denote  a  sense  of  the  near- 
ness of  the  unseen  world.  St.  Mark  is  always  prompt  to 
notice  these  outward  effects.  R.V.  = '  What  thing  is  this  ? 
a  new  teaching5  (Acts  xiii.  12). 

Ver.  29.  Cf.  John  i.  44.  There  are  several  possible 
explanations  of  the  discrepancy. 

a  new  law,  or  the  restoration  to  health,   its   elevation   to   a 

of  the  original  law,  is  preceded  higher  plane  of  life  than  that 

by    a    manifestation     of     the  at  which  it  had  been  created. 

Creator's  power  over  His  own  (2)  There  is  no  need  to  think 

natural    law  :     to    attest    the  of    miracles    as   violations    of 

authority     of     the     law-giver  nature's   laws.     They  may  be 

(Gen.  i.   1  and   ii.  17  ;  vii.  12  interruptions  similar  to  those 

and  ix.  3  ;  xxi.  1  and  xxii.  15  ;  a  man  makes  when  he  drains 

Exod.  vii.  3  and  xii.  3  ;  xvii.  a   river   or   disturbs   an   ant's 

5  and  xxii.  1  ;  1  Kings  xvii.  6  nest.     With  higher  knowledge 

and  xviii.  37).     Moreover,  the  we  should   see   there   was   no 

signs  correspond  to  the  mean-  violation  of  law  in  these  opera- 

ing  of  the  new  law.      Hence  tions    of   the   Creator,    but    a 

our  Lord's  miracles  show  the  manipulation  of   natural   laws 

nature  of  His  work — the  resto-  such  as  is  often  accomplished 

ration  of  sick  human  nature  by  man. 


14  THE  GOSPEL  OF  ST.  MARK 

30  But  Simon's  wife's  mother  lay  sick  of  a 
fever ;  and  anon  they  tell  him  of  her. 

31  And  he  came  and  took  her  by  the  hand, 
and  lifted  her  up;  and  immediately  the  fever 
left  her,  and  she  ministered  unto  them. 

32  And  at  even,  when  the  sun  did  set,  they 
brought  unto  him  all  that  were  diseased,  and 
them  that  were  possessed  with  devils. 


Ver.  30.  irevOcpa  :  St.  Peter's  wife,  said  to  be  named 
Concordia,  and  Perpetua.  Perhaps  accompanied  him  on 
his  journeys  (1  Cor.  ix.  5).  Suffered  martyrdom  before 
her  husband,  and  was  encouraged  by  him  to  meet  her  death. 

Ver.  31.  Not  apparently  by  request ;  possibly  because  it 
was  the  Sabbath  (Luke  xiv.  3).  Kparrjo-as  rjyeipev  ;  not  by 
strength  (Matt.  viii.  15).  Head  St.  Luke's  account.  His 
expression  'great  fever'  is  a  medical  one,  to  denote  the 
kind  of  fever.  dcprJKeu,  let  her  go.  The  fever  is  still  more 
clearly  personified  as  the  work  of  an  evil  spirit  in  St. 
Luke's  eiriTifirjo-ev.  '  She  ministered,'  to  show  the  complete- 
ness of  the  cure.     (Cf.  note  on  miracles  (1)  sub  fin.  p.  13.) 

Ver.  32.  When  the  sun  did  set. — Either  because  of 
the  Sabbath,  which  was  over  at  sunset,  or  for  the  sake  of 
the  cool  evening.     The  first  is  the  more  probable. 

31.  Took  her  by  the  hand. —  verbi  verbum  nobis  est.'  Spiri- 
We  must  observe  our  Lord's  tual  life  is  given  to  believers 
method  of  healing,  knowing  in  Christ  through  His  human 
that  He  might  have  wrought  nature  (John  vi.  54) — which 
cures  by  word  of  mouth  only  He  did  not  put  off  at  the 
(ii.  11;  John  xi.  43);  why  Ascension  (Luke  xxiv.  39; 
was  there  so  often  a  personal  Acts  vii.  55) — by  the  agency 
contact?  (cf.  especially  v.  29).  of  the  Holy  Spirit  (John  xvi. 
There  must  have  been  a  deep  14).  God  actiug  through  out- 
reason.  '  Nam  quia  ipse  Chris-  ward  visible  means  is  the 
tus  verbum  est,  etiarn  factum  esseuce  of  sacramental  grace. 


CHAPTER  I.  33-35 


33  And  all  the  city  was  gathered  together  at 
the  door. 

34  And  he  healed  many  that  were  sick  of 
divers  diseases,  and  cast  out  many  devils;  and 
suffered  not  the  devils  to  speak,  because  they 
knew  him. 

35  And  in  the  morning,  rising  up  a  great  while 
before  day,  he  went  out,  and  departed  into  a 
solitary  place,  and  there  prayed. 


Ver.  34.  Notice  St.  Matthew's  and  St.  Luke's  additions. 

Ver.  35.  Our  Lord's  praying  mentioned  before  the  Bap- 
tism, Transfiguration,  Passion,  and  before  the  choosing  of 
the  Apostles.  There  is  some  reason  to  think  this  was 
before  the  Sermon  on  the  Mount. 


33.  This  striking  scene  must 
have  recalled  to  some  of  the 
people  Isa.  lxi.  1.  The  purpose 
of  all  this  healing  was  to 
strengthen  the  Apostles  as  well 
as  the  people.  It  was  only 
partly  successful  (iv.  40 ; 
vi.  3  ;  but  cf.  John  vii.  31). 
And  yet  it  seems  clear  that 
miracles  were  only  intended  as 
evidence  in  a  very  secondary 
sense.  To  any  who  believe 
in  the  Incarnation  for  other 
reasons  they  are  a  natural 
corollary  of  the  fact  of  God 
being  in  the  world  as  Man 
(John  xiv.  11).  By  others,  the 
whole  of  Christ's  actions  should 
be  looked  on  as  evidence  of 
His  divinity  (John  x.  37,  38). 


34.  St.  Matthew  notices  the 
fulfilment  of  Isa.  liii.  4  to  be 
explained  by  the  fact  that  as 
the  only  way  for  us  to  bear 
each  others'  burdens  (Gal.  vi.  2) 
is  by  lively  sympathy  or  '  feel- 
ing with,'  so  in  the  case  of  the 
Divine  Healer  every  mortal 
sorrow  was  a  separate  pang  to 
His  soul  (John  xi.  33,  35). 

35.  Mark  the  strong  expres- 
sions. This  is  an  example  of 
earnest  prayer  after  brilliant 
successes.  For  the  importunity 
of  prayer,  cf.  Luke  xi.  and  xviii. 
As  this  is  not  mentioned  in  the 
other  Evangelists,  we  may  sup- 
pose it  was  noticed  by  St.  Peter, 
in  whose  house  Christ  was 
staying. 


16  THE  GOSPEL  OF  ST.  MARK 

36  And  Simon,  and  they  that  were  with  him, 
followed  after  him. 

37  And  when  they  had  found  him,  they  said 
unto  him,  All  men  seek  for  thee. 

38  And  he  said  unto  them,  Let  us  go  into  the 
next  towns,  that  I  may  preach  there  also:  for 
therefore  came  I  forth. 

39  And  he  preached  in  their  synagogues 
throughout  all  Galilee,  and  cast  out  devils. 

40  And  there  came  a  leper  to  him,  beseeching 
him,  and  kneeling  down  to  him,  and  saying  unto 
him,  If  thou  wilt,  thou  canst  make  me  clean. 

41  And  Jesus,  moved  with  compassion,  put 
forth  his  hand,  and  touched  him,  and  saith  unto 
him,  I  will ;  be  thou  clean. 


Ver.  36.  They  that  were  with  Him. — Probably 
Andrew,  James,  and  John. 

Ver.  40.  Leprosy,  vide  Bible  Dictionary.  Perhaps  not 
contagious  (2  Kings  viii.  5),  but  isolated  amoEg  Jews 
as  emblem  of  the  living  death  of  sin,  incurable  by  man 
(Num.  xii.  12  ;  2  Kings  v.  7  ;  Eev.  xxi.  27). 

37.  Seek  for  thee. — Either  to  of  faith  recognising  the  divine 
be  healed,  or  from  mere  curiosity  power  (Luke  xxiii.  42,  and 
to  see  miracles.  But  miracles  for  a  contrast  Mark  ix.  22). 
are  subsidiary  to  teaching  (cf.  Humility  also  and  absence  of 
note  on  p.  15).  Our  Lord's  dictation  (cf.  2  Kings  xix.  19). 
mission  was  to  preach  (i.  14,  The  different  accounts  agree  in 
note).  giving  these  exact  words.     The 

38.  Came  forth,  i.e.,  from  reward  is  complete  and  in- 
God  (John  xviii.  37 ;  xvi.  28,     stantaneous. 

30).  41.  Moved:  shows  an   eye- 

40,  An  astonishing  triumph     witness.     A  human  being  '  full 


CHAPTER  I.  42-45  17 

42  And  as  soon  as  he  had  spoken,  immediately 
the  leprosy  departed  from  him,  and  he  was 
cleansed. 

43  And  he  straitly  charged  him,  and  forthwith 
sent  him  away ; 

44  And  saith  unto  him,  See  thou  say  nothing 
to  any  man :  but  go  thy  way,  shew  thyself  to  the 
priest,  and  offer  for  thy  cleansing  those  things  which 
Moses  commanded,  for  a  testimony  unto  them. 

45  But  he  went  out,  and  began  to  publish  it 
much,  and  to  blaze  abroad  the  matter,  insomuch 

Ver.  43.  'E/x/^pipjcrajtzevos,  a  very  strong  word, '  charged 
with  threats  ; '  e£e/3aA.€v,  sent  him  out  to  do  what  he  was 
told. 

Ver.  44.  For  a  testimony. — To  be  joined  with  '  offer,' 
not  with  '  commanded.' 


of  leprosy  '  (Luke)  is  the  most  the  quiet  work  of  the  Preacher; 

pitiable  object  on  earth  (Gen.  (2)  grace  is  to  be  sought  rather 

i.  27) ;    touched  (cf.   verse  31,  than  offered ;    (3)  the   priests 

note).     The  touch  was  a  defile-  might  through  jealousy  refuse 

ment  (Lev.  xiii.  44),  but  by  it  the  certificate, 

our  Lord  teaches  :  (1)  that  He  To  the  priest. — Why  not  to  a 

was  Lord  of  the  Law  (ii.  28) ;  doctor?     Because  of  the  con- 

(2)  that  He  could  take  on  Him  nexion    between    leprosy    and 

our  sinful  nature  without  defile-  sin.     For  the  pronunciation  of 

ment,  as  sunbeams  fall  on  a  cleansing  cf.  John  xx.  23  ;  2 

dunghill  and  remain  pure.     To  Cor.  ii.  6  ;  v.  18. 

the  clean  all  things  are  clean  For  a   testimony. — Compare 

(Tit.  i.  15).  Matt.   x.    18;   Luke  xxi.   13; 

44.  The  charge  is  very  strict.  Phil.    i.    28.      This    seems    to 

Besides  the  reasons   given   in  refer    to   the    unbelief   of   the 

verse    26    (note) :    (1)    it   was  priests  (John  ii.  18). 

certain    that    the    publication  45.  The  man's  disobedience 

would  attract  crowds  and  hinder  apparently  excusable,  but  it  is 

5.  T.  B 


1 8  THE  GOSPEL  OF  ST.  MARK 

that  Jesus  could  no  more  openly  enter  into  the 
city,  but  was  without  in  desert  places ;  and  they 
came  to  him  from  every  quarter. 


Chapter  II. 

1  And  again  he  entered  into  Capernaum  after 
some  days ;  and  it  was  noised  that  he  was  in  the 
house. 

2  And  straightway  many  were  gathered  to- 
gether, insomuch  that  there  was  no  room  to 
receive  them,  no,  not  so  much  as  about  the  door : 
and  he  preached  the  word  unto  them. 

3  And  they  come  unto  him,  bringing  one  sick 
of  the  palsy,  which  was  borne  of  four. 

4  And  when  they  could  not  come  nigh  unto 


Chap.  II.  Ver.  1.  Capernaum,  cf.  Matt.  xi.  23. 

Ver.  4.  The  house  was  built  round  an  open  court.  There 
seem  to  have  been  two  storeys  round  the  court,  and  a 
covered  gallery  in  which  Christ  was  probably  standing  ; 
the  court  below  crowded,  and  the  vestibule.  From  the 
street  an  outside  staircase  led  to  the  roof  (Matt.  xxiv.  17). 
The  roof  which  was  broken  through  was  probably  the 
light  tile  roof  of  the  gallery,  not  the  main  roof  of  the 
house,  which  would  have  been  too  solid. 


just  in  such  cases  that  obedience  (Gen.  iii.  6  ;  Num.  xx.  11 ;  xxii. 

is  worth  something.     Cases  of  21 ;  1  Sam.  xv.  9  ;  Gal.  ii.  12). 

disobedience  for  which    many  As    was    inevitable,    the    dis- 

arguments  were   to   be   urged  obedience  did  harm. 


CHAPTER  II.  5-7  19 

him  for  the  press,  they  uncovered  the  roof  where 
he  was:  and  when  they  had  broken  it  up,  they 
let  down  the  bed  wherein  the  sick  of  the  palsy  lay. 

5  When  Jesus  saw  their  faith,  he  said  unto  the 
sick  of  the  palsy,  Son,  thy  sins  be  forgiven  thee. 

6  But  there  were  certain  of  the  scribes  sitting 
there,  and  reasoning  in  their  hearts, 

7  Why  doth  this  man  thus  speak  blasphemies  ? 
who  can  forgive  sins  but  God  only  ? 


Ver.  5.  Notice  R.V.,  are  forgiven.— A  pronunciation, 
like  the  Absolution  in  our  Morning  and  Evening  Service, 
not  a  wish. 

Ver.  6.  This  may  have  been  a  hostile  deputation  sent 
from  Jerusalem  to  watch  Him. 

Ver.  7.  BXao-^/xet,  in  classical  writings,  to  speak  evil  of 
a  person,  or  things  of  evil  omen.  In  the  Bible,  to  speak 
things  derogatory  to  God's  honour. 

Chap.  II.  5.  Seeing  their  act  upon  the  ever  present  grace 
faith,  i.e.,  of  the  bearers  as  well  of  God  (v.  27  ;  x.  52). 
as  of  the  sufferer,  since  they  had  Thy  sins  are  forgiven.  — 
faced  many  difficulties.  Evi-  Clearly  the  sufferer  was  op- 
dently  the  benefits  of  faith  are  pressed  with  a  sense  of  guilt, 
not  confined  to  the  individual,  either  with  good  reason  (Ps. 
Here  a  great  deal  depended  on  xxxix.  12)  or  from  the  Jewish 
the  bearers,  as  for  a  child  much  belief  about  all  illness  (John  ix. 
depends  on  parents.  There  is  2,  34  ;  Luke  xiii.  2  ;  Job  pas- 
much  that  is  vicarious  in  the  sim).  Christ  exercised  divine 
natural  and  moral  world.  Faith  insight  frequently  (xiv.  18  ; 
contains  two  convictions,  (1)  of  John  iv.  18;  cf.  ver.  6).  The 
something  wrong ;  (2)  of  the  scribes  were  perfectly  right 
power  of  Christ  to  heal.  All  from  their  point  of  view  in 
hindrance  in  spiritual  growth  calling  this  blasphemy  (xiv.  64  ; 
is  due  to  one  or  both  being  feeble.  Job  xiv.  4),  but  see  note  on 
Where  both  are  vigorous  they  ver.  9. 


20 


THE  GOSPEL  OF  ST.  MARK 


8  And  immediately  when  Jesus  perceived  in 
his  spirit  that  they  so  reasoned  within  themselves, 
he  said  unto  them,  Why  reason  ye  these  things 
in  your  hearts  ? 

9  Whether  is  it  easier  to  say  to  the  sick  of 
the  palsy,  Thy  sins  be  forgiven  thee;  or  to  say, 
Arise,  and  take  up  thy  bed,  and  walk  ? 

10  But  that  ye  may  know  that  the  Son  of 
man  hath  power  on  earth  to  forgive  sins,  (he  saith 
to  the  sick  of  the  palsy), 


Ver.  9.  Not  easier  to  do  but  to  say,  i.e.,  without  being 
put  to  the  proof.  Of  course  the  first :  but  that  ye  may 
know  .  .  . 


8.  Forgiveness  is  impossible 
without  discernment  of  the 
thoughts  of  the  heart.  Jesus 
showed  that  He  did  so  discern, 
and,  besides,  manifests  His 
power  by  an  outward  act  for 
the  sake  of  the  onlookers  ( Matt. 
xi.  23  ;  Luke  xvi.  31  ;  Isa.  v.  4 ; 
John  xii.  40). 

9.  Sin  is  a  bondage  (John 
xx.  23).  The  Jews  thought 
only  of  its  effects,  and  con- 
ceived of  forgiveness  only  as 
remission  of  punishment.  But 
God  only  forgives  by  restoring 
to  holiness.  The  paralytic  man, 
besides  being  repentant,  was  a 
visible  proof  of  Satan's  power, 
sickness  being  generally  (John 
ix.  2)  the  outcome  of  sin  ;  so 
our    Lord    here   teaches    His 


power  of  reversing  Satan's  work 
in  the  physical  and  spiritual 
world.  And  for  this  display  of 
grace  He  was  called  a  blas- 
phemer. 

10.  The  Son  of  man.— The 
expression  used  by  our  Lord  in 
speaking  of  Himself  as  the 
Mediator. 

On  earth. — It  is  well  to  notice 
that  the  final  judgment  is  given 
to  Christ  as  Son  of  man  or 
Mediator  (Matt.  xiii.  41 ;  Luke 
xxi.  36  ;  John  v.  22 ;  ix.  39) ; 
therefore  while  on  earth  He 
exercises  this  power  ;  not  dele- 
gated, as  in  Matt,  xviii.  18. 
In  these  words  He  assumes 
the  prerogatives  of  divinity 
as  completely  as  in  John  v. 
and  x. 


CHAPTER  II.  11-14  21 

11  I  say  unto  thee,  Arise,  and  take  up  thy 
bed,  and  go  thy  way  into  thine  house. 

12  And  immediately  he  arose,  took  up  the 
bed,  and  went  forth  before  them  all ;  insomuch 
that  they  were  all  amazed,  and  glorified  God, 
saying,  We  never  saw  it  on  this  fashion. 

13  And  he  went  forth  again  by  the  sea-side ; 
and  all  the  multitude  resorted  unto  him,  and  he 
taught  them. 

14  And  as  he  passed  by,  he  saw  Levi  the  son 
of  Alpheus  sitting  at  the  receipt  of  custom,  and 
said  unto  him,  Follow  me.  And  he  arose  and 
followed  him. 


Ver.  12.  The  crowd  now  let  Him  pass  (Mark  x.  48,  49). 
Notice  the  different  words  given  by  each  Evangelist,  re- 
porting the  various  comments  of  the  crowd. 

Ver.  13.  All  the  accounts  place  this  event  close  after  the 
cure  of  the  paralytic. 

Ver.  14.  Enl  to  reAaWoj>,  as  collector  of  the  customs  and 
fishery  dues,  &c,  near  the  lake  (reXobi/^).     These  inferior 

12.    If   the   man    bad   been  29  ;  John  x.  4  ;  xv.  5  ;  Col.  ii. 

guided    solely    by    logic    and  20  ;  iii.  9  ;  1  Cor.  vi.  19). 
reason  he  would  have  lain  still.         14.     Suppose    England   was 

Faith  acts  on  an  assumption  conquered  by  the  French,  and 

which    cannot   be    proved    by  near  each  important  town  cus- 

reason  ;  and  not  till  afterwards  torn  -  houses    were     kept     by 

is     the    action     seen     to     be  rapacious  French  officials  who 

reasonable.     So  in  'respect  of  battened   on  ill-gotten   gains  ; 

spiritual  infirmity  men  should  and   that   among    them   there 

remember  their  relation  to  God  was  an  Englishman  in  French 

and    act    upon    it ;    then    the  uniform      robbing      his      own 

strength   which   was  latent  is  countrymen  under  the  protec- 

manifested  (Matt.  vi.  32 ;  xiv.  tion  of  France  ;   he  would  be 


22  THE  GOSPEL  OF  ST.  MARK 

15  And  it  came  to  pass,  that,  as  Jesus  sat  at 
meat  in  his  house,  many  publicans  and  sinners 
sat  also  together  with  Jesus  and  his  disciples: 
for  there  were  many,  and  they  followed  him. 

16  And  when  the  scribes  and  Pharisees  saw 
him  eat  with  publicans  and  sinners,  they  said 
unto  his  disciples,  How  is  it  that  he  eateth  and 
drinketh  with  publicans  and  sinners  ? 


collectors  very  much  hated  (Matt,  xviii.  17)  and  outcasts, 
because  of  their  extortion,  in  spite  of  the  Koman  law 
alluded  to  in  Luke  xix.  8,  and  as  showing  loss  of  freedom 
(John  viii.  33),  especially  in  Galilee  (Luke  xx.  22). 
Collectors  of  customs  more  extortionate  than  collectors  of 
the  poll-tax.  He  farmed  his  department  of  taxation  ;  gave 
a  capital  sum  which  left  a  fair  margin  for  profit ;  he  might 
be  fair  and  lenient ;  his  temptation  was  to  be  grasping 
and  dishonest. 

16.  Pharisees.     See  note  on  iii.  6. 


detested,    but     probably     less  Levi  had  had  opportunities  of 

than   Levi  was   by  the  proud  hearing  Christ  (cf.  ver.  5). 

Galilseans.  15.  A  large  company,  per- 

Levi.  —  St.  Matthew  alone  haps  not  invited  as  a  farewell, 
uses  the  later  name  (1  Cor.  xv.  nor  merely  to  do  honour  to 
9).  The  name  was  probably  Christ,  but  to  give  Levi's 
changed  with  the  change  of  associates  a  chance  of  making 
life.  Cf.  Peter,  Paul,  Thomas,  the  same  renunciation,  accord- 
fee.  The  significance  of  names  ing  to  the  saving  principle  of 
is  very  prominent  in  Scripture,  turning    warm    feelings    into 

He  arose  and  followed  Him.  practice  (Ps.  li.  13  ;  Luke  xxii. 

— There  is  no  reason  to  think  32).    This  was  a  terrible  shock 

that  this  was  unpremeditated  ;  to  the  Pharisees  (Luke  xviii. 

possibly  there  was  a  religious  12). 

movement  going  on  among  this  16.  Imagine  them  expressing 

class  (Luke  vii.  29  ;  iii.  12, 13).  their    misgivings   to  the   dis- 


CHAPTER  II.  17-19  23 

17  When  Jesus  heard  it,  he  saith  unto  them, 
They  that  are  whole  have  no  need  of  the  physician, 
but  they  that  are  sick :  I  came  not  to  call  the 
righteous,  but  sinners  to  repentance. 

18  And  the  disciples  of  John  and  of  the 
Pharisees  used  to  fast :  and  they  come  and  say 
unto  him,  Why  do  the  disciples  of  John  and  of 
the  Pharisees  fast,  but  thy  disciples  fast  not  ? 

19  And  Jesus  said  unto  them,  Can  the  children 
of  the  bride-chamber  fast,  while  the  bridegroom  is 


Ver.  18.  The  only  fast  instituted  by  Moses  was  on  the 
day  of  Atonement  (Lev.  xxiii.  27),  though  it  was  fre- 
quently practised  at  critical  times  (Josh.  vii.  6  ;  Joel  ii. 
16).  But  during  the  Captivity  four  more  annual  fasts 
added  (2  Kings  xxv.  25).  The  strictest  Pharisees  fasted 
twice  in  the  week  (Luke  xviii.  12).  Disciples  of  John. 
Men  who  looked  on  John  as  a  founder  of  a  sect  and  not 
a  forerunner. 

Ver.  19.  Cf.  John  iii.  29,  where  the  Baptist  refers  to  a 
custom  not  practised  in  Galilee.    Children  or  sons  of 

ciples,  probably  without  hos-  rebuke  to  them  as  guardians  of 
tility,  as  people  discuss  a  rising  the  people  (Ezek.  xxxiv.  4). 
politician.  Their  idea  of  re-  We  see  here  the  conflict  be- 
spectability  was  to  be  exclusive  tween  two  ideals  (John  v.  44  ; 
(John  vii.  49).  Matt.  xxvi.  35  ;  Luke  vii.  22). 
17.  Christ  explains  He  is  19.  Our  Lord's  attitude  to- 
not  a  social  leader  but  a  wards  fasting  frequently  mis- 
Physician.  No  one  could  understood.  The  Pharisees 
understand  His  mission  who  looked  on  it  as  a  meritorious 
did  not  feel  the  deep  corrup-  act,  giving  them  a  claim  on 
tion  of  human  nature.  So  God ;  and  practised  it  to  be 
righteous  is  ironical  (but  cf.  seen  of  men  (Matt.  vi.  16). 
Luke  xv.  7).     There  is  also  a  Here  it  is  explained  to  be  a 


24 


THE  GOSPEL  OF  ST.  MARK 


with  them  ?  as  long  as  they  have  the  bridegroom 
with  them,  they  cannot  fast. 

20  But  the  days  will  come  when  the  bride- 
groom shall  be  taken  away  from  them,  and  then 
shall  they  fast  in  those  days. 

21  No  man  also  seweth  a  piece  of  new  cloth 
on  an  old  garment :  else  the  new  piece  that  filled 
it  up  taketh  away  from  the  old,  and  the  rent  is 
made  worse. 

the  bride-chamber.  Those  who  made  arrangements  for 
the  advent  of  the  bride  in  the  festive  marriage  week.  A 
Galilsean  custom. 

Ver.  21.  The  two  first  Evangelists  give  the  parable 
differently  from  the  third.  St.  Luke  emphasises  the 
spoiling  of  the  new  garment  only  to  produce  a  patchwork. 
Here  the  idea  is  of  the  contracting  of  the  undressed  piece 
after  it  has  been  sewn  on  to  the  old. 


natural  outcome  of  godly 
sorrow  (Eccles.  iii.  14)  ;  con- 
nected with  prayer  and  alms- 
giving (Matt.  vi.).  It  is  in- 
separable from  genuine  feeling 
concerning  Christ's  work,  and 
has  its  effect  in  reminding  us 
of  spiritual  things.  We  set 
great  store  by  expression  of 
feelings  in  ordinary  life  :  why 
not  in  religion  ?  For  its  other 
purpose,  cf.  1  Cor.  ix.  27.  It 
is  therefore  an  act  of  homage 
due  to  God,  and  also  a  means 
of  discipline  (Matt.  xi.  1 2). 

20.  Certainly  this  was  ful- 
filled in  the  days  of  the  early 
Church. 


21.  Broadly,  these  verses 
express  the  impossibility  of 
combining  the  life  of  mere 
subservience  to  minute  rules 
with  the  glorious  liberty  of 
the  children  of  God.  Yet  we 
can  only  be  free  by  obedience. 
There  is  some  obscurity  in  the 
parables,  especially  in  the  ap- 
plication of  the  figure  as  given 
by  St.  Luke.  It  cannot  be 
right  to  explain  the  new  cloth 
and  the  new  wine  by  the 
austerities  of  John's  disciples. 
The  converse  is  the  true  ex- 
planation. The  power  of  a 
real  religious  revival  cannot 
be  cramped  by  old  forms  and 


CHAPTER  II.  22,  23 


25 


22  And  no  man  putteth  new  wine  into  old 
bottles ;  else  the  new  wine  doth  burst  the  bottles, 
and  the  wine  is  spilled,  and  the  bottles  will  be 
marred :  but  new  wine  must  be  put  into  new 
bottles. 

23  And  it  came  to  pass,  that  he  went  through 
the  corn-fields  on  the  sabbath  day ;  and  his  dis- 


Ver.  22.  No  man  pours  unferraented  wine  into  old  skins 
which  are  weak  and  brittle. 


rules  :  its  vitality  will  be  the 
ruin  of  both.  Cf.,  for  the 
severity  of  the  figure  to  which 
the  old  dispensation  is  likened, 
Gal.iv.  3,  9  ;  Heb.  vii.  18  ;  and 
for  the  great  example  of  this 
very  failure,  Gal.  iii.  Observe 
that  the  word  '  undressed  '  im- 
plies a  different  figure  from 
that  in  St.  Luke,  where  a  piece 
from  a  new  garment  would  not 
be  'undressed.' 

22.  For  similar  repetitions 
yet  containing  new  ideas,  cf. 
Matt.  xiii.  31,  32,  33;  Luke 
xiv.  28-30,  31,  32.  This  image 
is  also  connected  with  marriage 
festivities.  The  bursting  of  the 
old  bottles  seems  to  mean  the 
destruction  wrought  by  new 
truths  working  in  minds  un- 
prepared for  them  ;  e.g.,  as  in 
some  cases  of  religious  excite- 
ment among  the  ignorant.  It 
would  apply  also  to  an  attempt 
to  fit  on  a  portion  of  Christian 
truth  to  old  ideas.     The  figure 


of  the  new  wine  is  an  anticipa- 
tion of  Acts  ii.  13.  Of  course 
the  difficulty  of  applying  this 
principle,  when  novelties  in 
religion  make  their  appearance, 
is  often  very  great.  The  '  new 
wine  skins '  seems  to  refer  to  the 
mystery  of  regeneration  (Gal. 
vi.  15  ;  Rev.  xxi.  5).  At  the 
first  sound  of  the  new  message, 
Paul,  Nicodemus,  and  Caiaphas 
were  alike  hostile,  and  seemed 
likely  to  be  ruined  by  it.  Notice 
the  kindly  words  with  which 
St.  Luke  ends  the  parable,  and 
compare  throughout  John  ii. 
1-11. 

23.  Luke  vi.  1  describes  the 
Sabbath  as  the  'second  after 
the  first,'  probably  the  first 
Sabbath  after  the  second  Pas- 
chal day,  on  which  the  wave- 
omer  of  barley  was  presented. 
There  is  very  little  doubt  that 
this  incident  took  place  be- 
tween the  second  Passover  and 
the  second   Pentecost   of    our 


26 


THE  GOSPEL  OF  ST.  MARK 


ciples  began,  as  they  went,  to  pluck  the  ears  of 
corn. 

24  And  the  Pharisees  said  unto  him,  Behold, 
why  do  they  on  the  sabbath  day  that  which  is 
not  lawful  ? 

25  And  he  said  unto  them,  Have  ye  never 


Lord's  ministry.  (After  the 
first  Passover,  occurred  John 
iii.  22.  The  harvest  was  ripe 
on  the  return  through  Samaria 
(John  iv.  35).  Then  the  apos- 
tles seem  to  have  scattered  to 
their  house?,  Matt.  iv.  18-22 
being  later.  The  active  oppo- 
sition to  our  Lord  on  the  part 
of  the  Pharisees  began  with 
His  visit  to  Jerusalem  in  the 
autumn  of  that  year  (John  v.). 
So  this  incident  belongs  to  the 
following  spring.) 

To  pluck  the  ears. — Lawful 
(Deut.  xxiii.  25)  ;  but  the  Rab- 
binic rulers  made  two  unlawful 
actions  out  of  this  :  the  pluck- 
ing, which  they  called  reaping  ; 
and  the  rubbing,  which  was 
grinding.  Each  involved  a  sin- 
offering.  These  and  other 
rules  were  external,  and  often 
evaded.  Thus,  in  order  to 
move  a  sheaf  from  his  field, 
which  was  forbidden,  a  man 
could  lay  a  spoon  on  the  top, 
and  then  the  moving  of  the 
sheaf  was  excusable,  as  it  was 
in  order  to  move  the  spoon. 
Again,  a  Sabbath  day's  jour- 
ney was  2000  cubits  beyond 
one's  dwelling;   but  if  at  the 


boundary  of  that  journey  a 
man  placed,  on  Friday,  food 
for  two  meals,  he  made  that 
place  his  dwelling,  and  so 
might  travel  another  2000 
cubits.  There  is  a  discussion 
in  the  Talmud  whether,  as  a 
burden  is  defined  as  the  weight 
of  a  dried  fig,  a  man  might 
carry  two  half  figs  at  different 
times  on  the  Sabbath.  In  one 
treatise  twenty-four  chapters 
are  devoted  to  such  childish 
questions  ;  and  we  cannot  un- 
derstand our  Lord's  attitude 
towards  the  Pharisees  un- 
less we  remember  that  they 
were  the  slaves  of  these  sense- 
less rules,  and  tried  to  compel 
others  to  be  so. 

24.  The  Pharisees  were 
watching  probably  to  see  if 
they  went  farther  than  2000 
cubits.  It  is  supposed  that  the 
occurrence  took  place  just  after 
the  synagogue  service  at  9  A.M. 

25.  Even  the  Pabbis  allowed 
that  danger  to  life  superseded 
the  Sabbath  law,  quoting  Lev. 
xviii.  5.  They  also  admitted 
some  relaxation  in  the  matter 
of  Temple  service,  and  hence 
would     approve     of     David's 


CHAPTER  II.  26-28 


27 


read  what  David  did,  when  he  had  need,  and  was 
an  hungred,  he,  and  they  that  were  with  him  ? 

26  How  he  went  into  the  house  of  God  in  the  days 
of  Abiathar  the  high  priest,  and  did  eat  the  shew- 
bread,  which  is  not  lawful  to  eat  but  for  the  priests, 
and  gave  also  to  them  which  were  with  him  ? 

27  And  he  said  unto  them,  The  sabbath  was 
made  for  man,  and  not  man  for  the  sabbath : 

28  Therefore  the  Son  of  man  is  Lord  also  of 
the  sabbath. 

Ver.  27.  And  he  said  unto  them. — Formula  for  intro- 
ducing a  weighty  saying  (Luke  v.  36). 


action  as  being  in  the  service 
of  the  Lord. 

26.  In  1  Sam.  xxi.  the  name 
of  the  priest  is  Ahimelech. 
Possibly  he  bore  both  names. 
The  shewbread. —  The  most 
sacred  of  all  food,  laid  out  in 
the  Presence  of  God,  and  only 
eaten  by  the  priests,  if  cere- 
monially clean,  in  the  Holy 
Place.  Meat  offered  in  sacri- 
fice might  be  sold. 

The  instance  was  a  cogent 
one,  as  David  was  acknow- 
ledged to  be  a  national  saint. 
But  further,  it  was  meant  to 
help  them  to  a  deeper  view  of 
Christ's  Person.  Like  David, 
the  disciples  were  engaged  in 
the  service  of  One  greater  than 
the  Temple. 

27.  Just  as  Christ  modified 
but  did  not  abolish  fasting, 
changing  it  from  a  slavish  cere- 


mony into  an  act  of  worship 
consonant  with  man's  need,  so 
with  the  Sabbath.  It  remains 
an  institution  designed  for 
God's  glory  and  the  good  of 
man  ;  and  man,  being  a  com- 
plex creature,  it  is  meant  to 
aid  him  in  many  ways,  but 
always  with  a  view  to  God's 
glory.  To  say  that  one  day's 
rest  in  seven  is  necessary  for 
hard-working  people  is  true,  but 
does  not  exhaust  the  question, 
as  worship  is  omitted. 

28.  If  the  ordinance  is  sub- 
ordinate to  man's  need,  the 
representative  Man  is  Lord  of 
the  ordinance.  If  men  were, 
like  Him,  perfect,  the  reason 
for  the  institution  would  dis- 
appear. It  is,  however,  per- 
fectly in  keeping  with  man's 
requirements  in  a  fallen  world. 


28  THE  GOSPEL  OF  ST.  MARK 


Chapter  III. 

1  And  he  entered  again  into  the  synagogue ; 
and  there  was  a  man  there  which  had  a  withered 
hand. 

2  And  they  watched  him,  whether  he  would 
heal  him  on  the  sabbath  day;  that  they  might 
accuse  him. 

3  And  he  saith  unto  the  man  which  had  the 
withered  hand,  Stand  forth. 

4  And  he  saith  unto  them,  Is  it  lawful  to  do 
good  on  the  sabbath  days,  or  to  do  evil  ?  to  save 
life,  or  to  kill  ?     But  they  held  their  peace. 


Chap.  III.  Ver.  1.  Tradition  says  he  was  a  stone-mason. 
Synagogue  either  at  Capernaum  or  Sepphoris. 

Ver.  2.  Tlaperrjpovv  =  malignantly  observed. 

Ver.  3.  "Eyei/Dcu  =  rise  up  and  stand  forth:  this,  no  doubt, 
to  excite  compassion. 

Ver.  4.  Eefers  to  the  Kabbinical  precept  that  danger  to 
life  superseded  the  Sabbath  law  (but  only  where  the  life 
of  an  Israelite  was  concerned). 


Chap.   III.    2.    Apart   from  The     attack    on    Christ    gets 

the  particular  meaning  of  the  nearer,  cf.  vers.  6  and  16. 

word,    we    should    notice   the  4.  To  do  evil,  i.e.,  by  omis- 

light  in  which  Scripture  places  sion  (Prov.  xxiv.  11,  12  ;  Matt, 

those  who  merely  watch  as  spec-  xxv.    45),    or    to     kill.      The 

tators  God's  work  going  forward  refusing  to  aid  life  for  malig- 

( Judg.  v.   23  ;  Ps.  xxxvii.  32  ;  nant  or  childish  reasons,  is  on 

Jer.  xx.  10 ;   Matt,  xxvii.  36).  the  road  to  murder  (Matt.  v. 


CHAPTER  III.  5,  6  29 

5  And  when  he  had  looked  round  about  on 
them  with  anger,  being  grieved  for  the  hardness 
of  their  hearts,  he  saith  unto  the  man,  Stretch 
forth  thine  hand.  And  he  stretched  it  out :  and 
his  hand  was  restored  whole  as  the  other. 

6  And  the  Pharisees  went  forth,  and  straight- 


Ver.  5.  ^2vX\v7rov[X€vos  =  feeling  grief  for  them. 

Ver.  6.  Pharisees. — As  long  ago  as  the  Syrian  war 
(150  B.C.)  intestine  strife  began  in  Judsea  between  the 
Pharisees  or  Assidseans  and  the  Sadducees  or  Asmonseans. 
The  former  abhorred  all  political  alliances,  and  were 
zealous  only  for  the  law  and  the  ecclesiastical  traditions 
of  the  scribes.  They  rested  their  ideas  of  right  and  wrong 
on  the  observance  of  minute  rules  and  childish  maxims 
handed  down  by  the  Rabbis.  The  disputes  between  them 
and  the  Sadducees  still  continued  (Acts  xxiii.  7). 

Herodians  (viii.  15,  xii.  13 ;  Matt.  xxii.  15  ;  Luke 
xii.  1),  probably  the  party  which  supported  the  rule  of 
the  foreigner  Herod  as  a  bulwark  against  the   Eoman 


22).    There  seems  also  a  refer-  (2  Kings  v.  26  ;  Eph.  iv.  26). 

ence  to  their  designs  against  Stretch  forth.     Compare   note 

Himself.      Throughout   Scrip-  on  ii.  11.     It  should  be  noticed 

ture  great  reverence  is  shown  that  this  healing  did  not  violate 

for  life,  as  life  (Exod.  xxi.  23  ;  even    the  letter    of    the   law, 

Lev.   xvii.    11 ;    Ps.   lxiii.   3).  as     it    was    only     a     spoken 

Held     their     'peace,     cf.     Ps.  order. 

xxxi.  IS  ;  1  Pet.  ii.  15  ;  Matt.  6.  A  crusade  against  good  is 
xxii.  12.  more  powerful  to  cement  an- 
5.  HepifiXeif/afiepos. — Christ's  tagonisms  than  one  against 
look  an  anticipation  of  the  Last  evil.  There  are  points  of  con- 
Judgment  (Ps.  xiv.  2  ;  Isa.  v.  tact  between  all  lies,  none  be- 
2  ;  Luke  xxii.  61).  The  com-  tween  a  lie  and  the  ti-uth.  Cf. 
bination  of  anger  and  grief  for  Matt,  and  Luke  for  the  fury  of 
sinners  hardly  possible  to  man  the  Pharisees  at  this  display  of 


30  THE  GOSPEL  OF  ST.  MARK 

way  took   counsel  with   the   Herodians   against 
him,  how  they  might  destroy  him. 

7  But  Jesus  withdrew  himself  with  his  dis- 
ciples to  the  sea :  and  a  great  multitude  from 
Galilee  followed  him,  and  from  Judaea, 

8  And  from  Jerusalem,  and  from  Iduniaea, 
and  from  beyond  Jordan ;  and  they  about  Tyre 
and  Sidon,  a  great  multitude,  when  they  had 
heard  what  great  things  he  did,  came  unto  him. 

9  And  he  spake  to  his  disciples,  that  a  small 
ship  should  wait  on  him  because  of  the  multitude, 
lest  they  should  throng  him. 

10  For  he  had  healed  many ;   insomuch  that 


power,  and  a  pledge  of  their  own  national  existence. 
Their  principles,  which  were  the  offspring  of  political 
distress,  and  short-lived,  were  thus  a  compromise  between 
those  of  the  Pharisees  and  Sadducees. 

Ver.  8.  'Akovovtcs,  K.V.,  not  aKovcravres  ■  as  if  they 
were  discussing  the  miracles  on  the  way. 

Ver.  9.  Hpoo-Kaprepr)  =  be  always  ready. 


divine  power  and  compassion  :  lated  by  national  feeling,  by 

and  yet  some   of   them    must  hope  of  material  benefits,  by 

have  been  ordinary  conscien-  curiosity  to  see  miracles.  These 

tious  men.  hopes    arrested    attention   for 

7-10.  The  Evangelists,  and  His    teaching,    and    prepared 

especially  St.  Mark,  record  the  hearts    for    the   work    of    the 

growing  popularity  of  the  Lord  Apostles  after  Pentecost.     But 

in  Galilee  for  about  the  first  vague    or    carnal    enthusiasm 

half  of  His  ministry.    It  rested  He  always   checked    by  stern 

upon  hopes  of   a  triumph  on  and   lofty   doctrine   (viii.   34 ; 

this  side  of  the  grave ;  stimu-  John  vi.  66  ;  Luke  ix.  58). 


CHAPTER  III.  11-14 


3i 


they   pressed   upon   him   for  to   touch   him,    as 
many  as  had  plagues. 

11  And  unclean  spirits,  when  they  saw  him, 
fell  down  before  him,  and  cried,  saying,  Thou  art 
the  Son  of  God. 

12  And  he  straitly  charged  them  that  they 
should  not  make  him  known. 

13  And  he  goeth  up  into  a  mountain  and 
calleth  unto  him  whom  he  would :  and  they 
came  unto  him. 

14  And  he  ordained  twelve,  that  they  should 
be  with  him,  and  that  he  might  send  them 
forth  to  preach, 


Ver.  13.  The  mountain. — Thought  to  be  the  Horns  of 
Hattin,  from  which  the  sermon  had  been  preached,  on  the 
western  shore  of  the  lake.  Ovs  rjQiktv  avros.  Notice 
emphasis. 


11.  Cf.  note  on  i.  25.  It 
remains  a  mystery  how  the 
evil  spirits  at  once  recognised 
Him,  and  why  the  rebuke  was 
apparently  ineffectual. 

13.  The  final  selection  of  the 
twelve  was  preceded  by  prayer 
(Luke  vi.  12).  Hence  our 
Ember  Days.  From  this  time 
on,  our  Lord  devotes  more  and 
more  of  His  teaching  and  at- 
tention to  the  training  of  the 
twelve.  His  work  must  not  be 
considered  as  directed  mainly 
to  the  multitude.  He  founded 
a  small  society  on  which  every- 


thing depended  for  propagation 
of  the  truth  after  His  with- 
drawal from  earth  (i.  18,  note). 
This  propagation  was  at  first 
the  proclaiming  the  fact  of  the 
Resurrection ;  and  the  spread  of 
the  truth  meant  that  outsiders 
joined  the  society  (Acts  i.  to  v.). 
14.  K-rjpvacretv  Kai  eK^^Weiv 
to.  dcufidvia :  to  proclaim  the 
Kingdom  as  heralds  of  the 
Most  High,  and  to  have  power 
over  Satan's  hosts  ;  first  illus- 
trated in  vi.  7,  then  after 
Pentecost.  ''ETrolijffe. appointed, 
not  ordained  (John  xx.  21). 


32  THE  GOSPEL  OF  ST.  MARK 

15  And  to  have  power  to  heal  sicknesses,  and 
to  cast  out  devils  : 

16  And  Simon  he  surnamed  Peter ; 

17  And  James  the  son  of  Zebedee,  and  John 
the  brother  of  James;  and  he  surnamed  them 
Boanerges,  which  is,  The  sons  of  thunder : 


Ver.  17.  Three  groups,  (1.)  Peter,  James,  John,  Andrew. 
Though  Andrew  was  the  first  to  follow  Christ,  he  was  not 
among  the  most  favoured  circle.  (2.)  Philip,  Bartho- 
lomew, Matthew,  Thomas.  Some  characteristics  of  Philip 
and  Thomas  are  given  by  St.  John.  Bartholomew,  in  all 
probability,  Nathanael  Bar  Tolmai  (John  i.  47  ;  xxi.  2). 
'  Matthew '  =  the  gift  of  God.  Cf .  Theodore,  &c.  (Compare 
Matt.  x.  3  ;  ix.  9  ;  Mark  ii.  14.)  (3.)  James,  Thaddams, 
Simon,  Judas.  James  called  '  the  less,'  but  should  be  '  the 
little,'  in  reference  to  his  stature.  '  Thaddaeus '  =  Judas 
not  Iscariot,  probably  a  name  given  after  the  original 
name  had  become  odious.  Also  called  '  Lebbajus '  =  the 
lionlike.  Simon,  the  zealot  member  of  the  fiercest  society 
of  the  nationalists  (vide  Bible  Diet.).     Judas  Iscariot,  or 

16.  It  seems  impossible  to  which  led  to  this  name  (Luke 
deny  that  a  primacy  of  a  kind  ix.  54  ;  1  John  ii.  22  ;  iii.  8, 
was  accorded  by  the  rest  of  and  contrast  2  John  vi.).  The 
the  Apostles  to  St.  Peter,  either  work  of  the  Holy  Spirit  after 
because  of  his  age  or  of  his  Pentecost  on  these  different 
character  (Matt.  x.  2  ;  xvii.  1  ;  characters  (compare  Peter  and 
ix.  24  ;  Mark  xvi.  7  ;  Acts  i.  Philip,  Thomas  and  John)  was 
15;  iv.  13;  Gal.  i.  18).  In  his  a  guarantee  of  the  all-embracing 
best    moments   his   faith    was  scope  of  the  Church. 

riper  than  that  of  the  rest,  and  The     appointment     of     the 

could   find   readier   expression  twelve   an    epoch    in   Christ's 

(Matt.  xvi.  16  ;  John  vi.  68).  work.      The   ministry   of   the 

17.  Sons  of  thunder. — Signs  future  Church  was  now  selected, 
of  the  warmth  of  temperament  was  being  trained,  and  was  to 


CHAPTER  III.  18-22  33 

18  And  Andrew,  and  Philip,  and  Bartholomew, 
and  Matthew,  and  Thomas,  and  James  the  son  of 
Alpheus,  and  Thaddeus,  and  Simon  the  Canaanite, 

19  And  Judas  Iscariot,  which  also  betrayed 
him  :  and  they  went  into  an  house. 

20  And  the  multitude  cometh  together  again, 
so  that  they  could  not  so  much  as  eat  bread. 

21  And  when  his  friends  heard  of  it,  they 
went  out  to  lay  hold  on  him :  for  they  said,  He 
is  beside  himself. 

22  And   the   scribes  which  came  down  from 


■  of  Kerioth,'  a  little  village  in  the  south  ;  a  member  of 
the  tribe  of  Judah  ;  the  only  one  of  the  twelve  not  a 
Galilsean. 

Ver.  21.  Ot  nap  avrov.  Friends,  and  probably  brothers, 
among  whom  would  be  James,  the  future  Bishop  of  Jeru- 
salem. 3~Eg€crTrj  =  he  is  carried  away  by  success,  his  head  is 
being  turned  by  fanaticism,  so  that  he  is  hardly  responsible 
for  what  he  does. 

Ver.  22.  Probably  a  special  deputation  sent  down  to 
undermine  the  work  going  on.     BeeA£e/3ovA.      Possibly  a 


be  inspired  by  Christ  alone  (oCs  wonderfully  natural.     Observe 

ijde\ei>  avros)  before  the  future  as  to  the  true  position  of  our 

Church  had  begun  to  exist.  Saviour  in  the  midst  of  all  the 

20.  Such  disregard  of  bodily  hollow  popularity,  the  verdict 
needs  at  times  necessary  (John  first  of  his  nearest  relations, 
iv.  34,  but  1  Tim.  v.  23).  then  of  the  scribes. 

21.  It  is  characteristic  that  22.  Thus  a  miracle  to  be 
ignoring  bodily  desires  is  taken  effectual  as  evidence  requires 
as  a  proof  of  something  like  fair  construction.  The  fact  is 
loss  of  reason.  His  friends  not  sufficient  (John  xi.  47 ; 
(cf.  on  vi.  4).     The  episode  is  Deut.  iv.  33  ;  xxxiii.  29). 

5.  T.  C 


34  THE  GOSPEL  OF  ST.  MARK 

Jerusalem  said,  He  hath  Beelzebub,  and  by  the 
prince  of  the  devils  casteth  he  out  devils. 

23  And  he  called  them  unto  him,  and  said 
unto  them  in  parables,  How  can  Satan  cast  out 
Satan  ? 

24  And  if  a  kingdom  be  divided  against  itself, 
that  kingdom  cannot  stand. 

25  And  if  a  house  be  divided  against  itself, 
that  house  cannot  stand. 

26  And  if  Satan  rise  up  against  himself,  and 
be  divided,  he  cannot  stand,  but  hath  an  end. 

27  No  man  can  enter  into  a  strong  man's 
house,  and  spoil  his  goods,  except  he  will  first 
bind  the  strong  man ;  and  then  he  will  spoil  his 
house. 

28  Yerily  I  say  unto  you,  All  sins  shall  be 


Phoenician  god  :  word  of  doubtful  meaning :  here,  any- 
how, used  to  mean  the  lord  of  the  evil  spirits. 

Ver.  23.  In  parables  = '  using  a  figure '  (cf.  on  iv.  2). 

Ver.  28.  Blasphemies,  it  7,  note. 

24.  The  answer  intended  to  shall  have  bound.  When  ? 
show  that  their  cavil  contra-  Probably  Matt.  iv.  11  (cf. 
dieted  common  sense.  It  also  Luke  x.  18). 
reveals  the  kingdom  of  evil :  28.  Deep  and  difficult  say- 
assumes  the  most  complete  sin-  ings.  Two  points  first:  (1.) 
gleness  of  purpose  in  the  Prince  Blasphemies  mean  something 
of  Darkness.  spoken.    (2.)  The  reason  of  the 

27.  The  only  possible  theory  first  sin  being  pardoned  is  that 

which  harmonises  with  known  it  was  done  through  weakness 

facts.     '  Strong  man '  (cf.  Isa.  or    ignorance.      The    second, 

xlix.  25  ;  1  Pet,  v.  8).     8rjK-n=  then  (ver.  29),  must  be  a  wil- 


CHAPTER  III.  29-32  35 

forgiven  unto  the  sons  of  men,  and  blasphemies 
wherewith  soever  they  shall  blaspheme : 

29  But  he  that  shall  blaspheme  against  the 
Holy  Ghost  hath  never  forgiveness,  but  is  in 
danger  of  eternal  damnation ; 

30  Because  they  said,  He  hath  an  unclean  spirit. 

31  There  came  then  his  brethren  and  his 
mother,  and,  standing  without,  sent  unto  him, 
calling  him. 

32  And  the  multitude  sat  about  him ;  and  they 


Ver.  29.  Atcuvtov,  not '  everlasting,'  so  much  as  referring 
to  a  condition  of  things  when  time  shall  be  no  more  (Rev. 
x.  6).  'AfxapTrjixaros,  the  right  reading,  the  easier  Kpio-cus 
having  been  substituted  for  it. 

Yer.  31.  His  brethren. — James  and  Joses,  Judah  and 
Simon,  probably  half-brothers,  sons  of  Joseph  by  a  former 
wife  :  Joseph  himself,  as  is  supposed,  being  now  dead  (John 
xix.  26). 

Ver.  32.  Again  note  the  different  words  used  by  members 

ful  traducing  what  is  secretly  cular  saying.    Inferences:  (1.) 

known  to  be  good,  not  only  in  The  vast  scope  of  God's  mercy 

thought    but   open    speech,  so  in   pardoning   (Luke   xii.   10). 

that  others  may  be  misled.  This  (2.)  Matt.  xii.   32.    That    for 

is  diabolic  (Sia^dMco)  (cf.  Jas.  some  sins  there  may  be  pardon 

ii.  19  ;  Mark  xii.  7),  and  if  per-  after  death  (1  Cor.  v.  5 ;  xi.  30, 

sisted in  ends  in  'eternal  sin.'  A  32  ;  1  Tim.  i.  20).    But  against 

warning  as  to  the  certain  issue  this  mark  the  expression  eter- 

of  the  temper  of  scribes  in  thus  nal  sin,  seeming  to  show  that 

describing  the  work  of  Christ  it  is  possible  for  the  will  never 

done  through  the  Spirit  (Acts  to  turn  (Rev.   xxii.   11).     See 

i.  2 ;  ii.  22  ;  Matt.  xii.  28).  note  on  ix.  44. 

30.  Explains  the  connection         32.  The  motive  of  His  rela- 

of  the  warning  with  this  parti-  tions  should  not  be  assumed 


36  THE  GOSPEL  OF  ST.  MARK 

said    unto    him,    Behold,   thy   mother   and    thy 
brethren  without  seek  for  thee. 

33  And  he  answered  them,  saying,  Who  is  my 
mother,  or  my  brethren  ? 

34  And  he  looked  round  about  on  them  which 
sat  about  him,  and  said,  Behold  my  mother  and 
my  brethren ! 

35  For  whosoever  shall  do  the  will  of  God,  the 
same  is  my  brother,  and  my  sister,  and  mother. 

Chapter  IV. 

1  And  he  began  again  to  teach  by  the  sea  side  : 
and  there  was  gathered  unto  him  a  great  multi- 
tude, so  that  he  entered  into  a  ship,  and  sat  in 
the  sea ;  and  the  whole  multitude  was  by  the  sea 
on  the  land, 
of  the  crowd,  in  the  different  accounts.     Cf.  Homer's  wSe 

8e  TtS   ei7T€(TK€V. 

Chap.  IV.  Ver.  1.  It  is  supposed  that  the  scene  was  on 
the  northern  shores  of  the  lake,  not  far  from  Bethsaida, 
and  in  sight  there  is  a  corn-field  answering  in  every  par- 
ticular to  the  one  here  described. 

It  may  have  been  interference,  ix.  60).     Mankind  here  divided 

but  may  also  have  been  a  wish  into  two  classes  (Matt.  xii.  30), 

to  hear.  all      others     being     insignifi- 

35.  Not   from   contempt    of  cant, 

relationships  (John  xi.  36),  but  Shall  do  the  will,  i.e.,  as  the 

to  show  that  from  some  enun-  result   of   spiritual  conformity 

ciation   of   the   closest   ties   is  (Rom.  xii.  2).     The  new  close 

required    (Luke    xi.    46),    and  spiritual  relationships  given  in 

that,  for  all,  they  should  never  compensation  for  the  loss  of  the 

stand  in  the  way  of  a  call  (Luke  old  (Matt.  xix.  29). 


CHAPTER  IV.  2-5  37 

2  And  he  taught  them  many  things  by  parables, 
and  said  unto  them  in  his  doctrine, 

3  Hearken ;  Behold,  there  went  out  a  sower  to 
sow: 

4  And  it  came  to  pass,  as  he  sowed,  some  fell 
by  the  way  side,  and  the  fowls  of  the  air  came 
and  devoured  it  up. 

5  And  some  fell  on  stony  ground,  where  it  had 
not  much  earth;  and  immediately  it  sprang  up, 
because  it  had  no  depth  of  earth : 


Ver.  3.  Hearken ;  Behold. — Possibly  implies  that 
a  sower  was  in  sight.  The  time  of  year  is  uncertain. 
Parabolic  teaching  common  among  the  Kabbis,  but  con- 
fined to  the  select  few.  The  subject  of  this  suggested  by 
the  sight  of  the  audience. 

Ver.  5.  Stony,  i.e.,  of  shallow  earth  on  a  rock. 

Chap.  IV.  2  and!  0.  Why  does  This  was  a  deepening  of  the 

Christ's  teaching  change  its  form  humiliation  of  Christ  in  becom- 

at  this  point  ?     The  reason  is  a  ing  Man  ;  a  further  acceptance 

merciful  one.  It  was  both  to  at-  of     limitation     upon     infinite 

tract  the  hearers,  and  to  temper  power  (Phil.  ii.  8;  Luke  xiii. 

the  truth  to  their  dulness.    For  34;  but  xvii.  24). 

the  dullest  parables  were  some-  Concerning    Christ's    teach- 

thing  to  start  from,  for  others  ings   from   nature  we   notice  : 

they  were  replete  with  truth.  (1)  That,  unlike  all  poets,  He 

The   time    had    come    for   the  never  dwells  on  the  terrifying 

veiling  of  truth  still  more  than  side  ;  (2)    that   the   lavishness 

before.     Clearly,  the  subject  is  of  His  illustrations  shows  how 

connected  with  the  mystery  of  abundantly    nature    can    help 

man's  power   of  resisting   the  to   a   knowledge  of  God  as  a 

divine  appeal.    All  the  miracles  starting  -  point     (Job     xxxix. 

and  the  teaching  hitherto  had  to  xli.  ;  Rom.  i.  20  ;  Acts  xiv. 

effected  little  that  was  solid  or  17  ;    xvii.    27) ;    (3)   the  illus- 

permanent  even  in  Galilee.  trations    are    taken   with    the 


38  THE  GOSPEL  OF  ST.  MARK 

6  But  when  the  sun  was  up,  it  was  scorched ; 
and  because  it  had  no  root,  it  withered  away. 

7  And  some  fell  among  thorns  ;  and  the  thorns 
grew  up,  and  choked  it,  and  it  yielded  no 
fruit. 

8  And  other  fell  on  good  ground,  and  did  yield 
fruit  that  sprang  up  and  increased ;  and  brought 
forth,  some  thirty,  and  some  sixty,  and  some 
an  hundred. 

9  And  he  said  unto  them,  He  that  hath  ears  to 
hear,  let  him  hear. 

10  And  when  he  was  alone,  they  that  were 
about  him  with  the  twelve  asked  of  him  the 
parable. 

11  And  he  said  unto  them,  Unto  you  it  is  given 
to    know  the  mystery  of  the  kingdom  of  God; 


Ver.  6.  It  sprang  up,  as  the  energy  of  the  growth  down- 
wards was  checked.  Root,  which  would  have  sucked  up 
moisture  to  feed  the  stalk  with. 

Ver.  9.  A  warning  that  there  was  a  meaning  likely 
to  be  hidden. 

Ver.  10.  A  select  number  of  disciples  as  well  as  the 
apostles. 

Ver.  11.  Notice  the  K.V.  omits  to  know.  Mystery,  a 
thing  kept  secret  from  our  full  understanding,  but  subse- 

greatest  ease  and  freedom  from  unlike  the  first  productions  of 

the    commonest    objects    that  authors  and  poets,  it  is  as  per- 

meet  the  eye.  feet  as  the  last. 

The  parable  of  the  sower  is  11.  The    mystery    is    given, 

the  first  that  He  uttered  ;  but,  i.e.,    to   contemplate    and   act 


CHAPTER  IV.  12 


39 


but  unto  them  that  are  without,  all  these  things 
are  done  in  parables  : 

12  That  seeing  they  may  see,  and  not  perceive ; 
and  hearing  they  may  hear,  and  not  understand ; 
lest  at  any  time  they  should  be  converted,  and 
their  sins  should  be  forgiven  them. 


quently  revealed,  such  as  (a.)  the  Atonement,  which  is 
revealed  and  partly  understood  now  ;  (6.)  the  Trinity,  of 
which  the  fact  only  is  revealed  now  (a.  Rom.  xvi.  25  ; 
b.  Eph.  v.  32). 

Ver.  12.  Important  to  notice,  tva,  'that,'  varies  between 
final  and  consecutive  in  Hellenistic  Greek,  i.e.,  '  in  order 
that,'  or,  '  so  that  it  happens.'  Here  mainly  the  former  ; 
but  in  St.  Matt.  on. 


upon,  not  to  solve.  All  things 
are  done  in  parables,  a  thought 
common  to  Plato.  Men  with 
thoughts  intent  on  mundane 
matters  can  never  learn  from 
the  parables  of  nature  and  life. 
Sights  and  occurrences  are  to 
them  merely  incidents  without 
meaning — a  story  without  an 
interpretation.  Thus  they  live 
among  phantoms  (Rev.  xx.  3  ; 
Col.  iii.  5;  Isa.  lv.  2).  To, 
iravra,  nature  and  life ;  yiverai, 
go  on  in  a  succession. 

12.  That  seeing  they  may 
see.  Quoted  also  in  a  more  ter- 
rible form  in  John  xii.  40.  Our 
Lord's  teaching  had  attracted 
large  crowds  of  listeners,  but 
He  knew  how  hollow  their  alle- 
giance   was.      The   time    had 


come  for  some  serious  effort 
on  their  part  to  see  below 
the  surface  and  get  at  the 
meaning  of  His  work ;  but 
they  only  '  saw  '  without  '  per- 
ceiving.' The  passage  from 
Isa.  vi.  9,  10  represents  this  as 
God's  doing  by  the  agency  of 
His  prophet,  and  should  be 
studied  with  Rom.  ix.  The 
difficulty  is  much  modified  if 
we  remember  that  after  a 
certain  time  of  free  rejec- 
tion of  God's  message,  the  only 
thing  left  is  that  the  dis- 
obedient nation  or  individual 
should  be  used  as  an  implement 
for  the  furtherance  of  God's 
scheme,  as  the  hardening  of  the 
Jews  led  to  the  calling  of  the 
Gentiles  (Rom.  ix.  22,23).  We 


40  THE  GOSPEL  OF  ST.  MARK 

13  And  he  said  unto  them,  Know  ye  not  this 
parable  ?  and  how  then  will  ye  know  all  parables  ? 

14  The  sower  soweth  the  word. 

15  And  these  are  they  by  the  way  side,  where 
the  word  is  sown;  but  when  they  have  heard, 
Satan  cometh  immediately,  and  taketh  away  the 
word  that  was  sown  in  their  hearts. 

16  And  these  are  they  likewise  which  are  sown 
on  stony  ground ;  who,  when  they  have  heard  the 
word,  immediately  receive  it  with  gladness ; 


Ver.  13.  Implies  that  this  parable  is  very  simple. 

Ver.  14.  The  answer  to  the  question  lies  in  the  moral 
condition  of  Christ's  hearers.  They  had  reached  the  time 
when  self-examination  and  thought  was  necessary.  Thus 
our  Lord  shows  (1)  He  was  under  no  illusion  about  the 
appearance  of  success  ;  (2)  how  much  reality  there  was  in 
the  people's  attentiveness ;  (3)  dangers  in  store  for  their 
spiritual  life  (John  ii.  25). 

can  see  that  such  dealing  would  sower,  and  so  teaches  that  His 

be  not  only  the  wisest  but  the  work  in  the  world  is  and  will 

most  merciful.  be  gradual,  partial,  and  in  con- 

13.  Meaning,  '  arrive  at  per-  formity  to  natural  laws.     Ob- 

fect  knowledge '  (1   Cor.   xiii.  serve  next  that  no  one  of  the 

12).  four   classes   is   meant    to    be 

15.  Some    hear  but  do  not  absolutely  hard :  '  the  trodden 

mind  :  some  mind  but  do  not  path   is  not  a  rock.'     For  an 

keep  :    some  keep  but  do  not  example  of  this,  cf.  Eph.  ii.  3 

bring  to  profit:    some  do  all.  with  Luke  xii.  13   (John   vi. 

The  applications  are  numerous  27). 

and  simple.     Individual  (John  16.  But  the  soil  can  often  be 

vi.  66  ;  ix.  24) ;  national  (Gal.  changed   (Ezek.    vi.    26  ;     Ps. 

iv.  14)  ;  or  ecclesiastical  (John  lxxxviii.    10;    Acts    xxvi.   8; 

v.  35  ;  Rev.  iii.  1,  10,  17).  John  xiv.  12) 

Christ  likens  Himself  to  a  Those  who  have  joy  in  reli- 


CHAPTER  IV.  17-20  41 

17  And  have  no  root  in  themselves,  and  so 
endure  but  for  a  time :  afterward,  when  affliction 
or  persecution  ariseth  for  the  word's  sake,  imme- 
diately they  are  offended. 

18  And  these  are  they  which  are  sown  among 
thorns ;  such  as  hear  the  word, 

19  And  the  cares  of  this  world,  and  the  deceit- 
fulness  of  riches,  and  the  lusts  of  other  things 
entering  in,  choke  the  word,  and  it  becometh 
unfruitful. 

20  And  these  are  they  which  are  sown  on  good 
ground;  such  as  hear  the  word,  and  receive  it, 
and  bring  forth  fruit,  some  thirtyfold,  some  sixty, 
and  some  an  hundred. 


Ver.  17.  SKavSaAi^ovTou,  are  offended  as  at  an  unex- 
pected affront. 

Ver.  19.  MepLfxvat,  anxieties  (Matt.  vi.  25) :  that  which 
draws  asunder.     Choke,  because  they  grow  faster. 


gion   without   thought:    emo-  19;    Heb.    x.    34).       Contrast 

tional,    boi'rowed     enthusiasm  Matt.  xiii.  44. 

(Luke  ix.  57  ;  Matt.  viii.  19).  19.    The      deceitfulncss      of 

17.     The      double  -  minded  riches. — Because  they  conceal 

(James  i.  8),  caring  for  other  from  a  man  his  true  position 

things     (enumerated     by     the  (Luke  xii.   20 ;    xviii.   24 ;  xi. 

three  evangelists)  as  much  as  41). 

for  the  new  faith.     No  one  is  20.  The  heart  is  good  through 

without  these  '  roots  of  bitter-  receiving  of  the  word,  not  vice 

ness;'  but  men  differ  enormously  versa;  but  compare  John  viii. 

in   their    dealing    with    them  41  ;    xviii.  37  ;    Acts  xiii.   48. 

(Luke  ix.  61,  62  ;  Acts  xii.  25  ;  St.  Luke,  ver.  28,   records  the 

xiii.  13  ;   xv.  37  ;  Josh.    xxiv.  warnings  against  fatalism. 


42 


THE  GOSPEL  OF  ST.  MARK 


21  And  he  said  unto  them,  Is  a  candle  brought 
to  be  put  under  a  bushel,  or  under  a  bed  ?  and 
not  to  be  set  on  a  candlestick  ? 

22  For  there  is  nothing  hid,  which  shall  not  be 
manifested;  neither  was  any  thing  kept  secret, 
but  that  it  should  come  abroad. 

23  If  any  man  have  ears  to  hear,  let  him  hear. 

24  And  he  said  unto  them,  Take  heed  what  ye 
hear:  with  what  measure  ye  mete,  it  shall  be 
measured  to  you;  and  unto  you  that  hear  shall 
more  be  given. 

25  For  he  that  hath,  to  him  shall  be  given : 


Ver.  21.  6  Av^vos,  '  the  lamp '  of  the  house,  vide  R.V. 
Ver.  24.  Proverb  used  differently  elsewhere. 
Ver.  25.  e ya,  not  '  hoards/  nor  simply  '  has,'  but  = 
acquires.' 


21.  Connexion.  There  is  a 
reason  for  this  temporary  hid- 
ing of  truth.  "E/>xercu  seems  to 
refer  to  John  viii.  12.  Oi^x  '^a, 
viz.,  if  it  is  to  fulfil  the  reason 
of  its  existence. 

22.  The  first  proverb  suggests 
a  second,  with  many  applica- 
tions (Matt.  xiii.  33  ;  1  Cor.  ii. 
7  ;  Luke  ii.  35).  Notice,  the 
hiding  is  with  a  view  to  the 
future  manifestation  (John  xii. 
24).  The  application  here  is 
primarily  to  the  receiving  of 
spiritual  truth  ;  unless  it  is 
spread  it  dies.  Not  that  a  man 
must  strive  to  show  his  good- 


ness to  others,  but  that  if  it 
is  genuine  it  cannot  be  con- 
cealed. 

24.  What  ye  hear  — '  how  y e 
learn  divine  truth,'  or  'see 
what  it  is  that  ye  hear.'  Ac- 
cording as  ye  are  receptive  so 
shall  your  knowledge  be  in- 
creased ;  but  in  increasing 
ratio. 

25.  The  principle  of  ine- 
quality. The  rewards  are  those 
of  greater  opportunities  (Matt, 
xxv.  21;  Luke  xvi.  12;  Ps. 
xcvii.  11).  The  rewards  of 
obedience  come  little  by  little  ; 
those  of  disobedience  at  once, 


CHAPTER  IV.  26-29  43 

and  he  that  hath  not,  from  him  shall  be  taken 
even  that  which  he  hath. 

26  And  he  said,  So  is  the  kingdom  of  God,  as 
if  a  man  should  cast  seed  into  the  ground, 

27  And  should  sleep,  and  rise  night  and  day, 
and  the  seed  should  spring  and  grow  up,  he 
knoweth  not  now. 

28  For  the  earth  bringeth  forth  fruit  of  herself ; 
first  the  blade,  then  the  ear ;  after  that,  the  full 
corn  in  the  ear. 

29  But  when  the  fruit  is  brought  forth,  imme- 
diately he  putteth  in  the  sickle,  because  the  har- 
vest is  come. 


Ver.  26.  Parable  peculiar  to  St.  Mark,  teeming  full  of 
meaning.  Principal  thought :  the  growth  in  grace  like 
the  growth  in  nature. 

Ver.  27.  Parallel  not  strictly  observed  here. 


and  slowly  die  away.     A  very  All  religious   people   feel  this 

profound  saying,  easy  to  mis-  difficulty. 

understand.  28.   Of  herself. — Man's  share 

26.  It  is  an  epoch  in  any  is  only  glanced  at  (1  Cor.  iii. 
one's  life  when  he  first  becomes  6).  Notice  also  the  lesson  of 
aware  of  mysteries  in  nature,  patience  (Jas.  v.  7).  The  life 
Christ  draws  attention  to  the  of  the  Church  (Isa.  xi.  9 ;  Ps. 
mystery  of  reproduction,   and  Ixv.  14). 

its  likeness  to  the   growth  of         29.  Cf.   Rev.  xiv.  14 ;  John 

grace,    especially   in    gradual-  iv.  35.     In  spiritual  matters  it 

ness.    A  few  exceptions  in  both  is  necessary  to  distinguish  (a) 

worlds    (e.g.,    volcanoes,    Acts  Regeneration  (Tit.   iii.  5),  the 

ix.),  cf.  Eccles.  xi.  5,6.  Imagine  completed  divine  operation  at 

St.  Peter  recording  these  words  baptism  ;  (6)  Sanctification  (2 

and  thiuking  of  his  own  growth  Thess.  ii.  13),  the  gradual  work 

(1  Pet.  i.  23).  of  the  Spirit— (a)  may  be  in- 

27.  Cf.  ver.  38 ;  Ps.   x.  11.  visible   for   long,   or   come    to 


44  THE  GOSPEL  OF  ST.  MARK 

30  And  he  said,  W hereunto  shall  we  liken  the 
kingdom  of  God  ?  or  with  what  comparison  shall 
we  compare  it  ? 

31  It  is  like  a  grain  of  mustard  seed,  which, 
when  it  is  sown  in  the  earth,  is  less  than  all  the 
seeds  that  be  in  the  earth : 

32  But  when  it  is  sown,  it  groweth  up,  and 
becometh  greater  than  all  herbs,  and  shooteth  out 
great  branches ;  so  that  the  fowls  of  the  air  may 
lodge  under  the  shadow  of  it. 

33  And  with  many  such  parables  spake  he 
the  word  unto  them,  as  they  were  able  to  hear 
it. 

34  But  without  a  parable  spake  he  not  unto 
them :  and  when  they  were  alone,  he  expounded 
all  things  to  his  disciples. 


Ver.  30.  As  if  choosing  from  numberless  illustrations. 

Ver.  31.  Proverbial  for  smallness.  It  is  said  to  have 
sometimes  grown  to  above  a  man's  height.  Noted  also  for 
pungency,  medicinal  properties,  and  required  bruising. 


nought  (John  xv.  6;  1  Thess.  So  consecutive  miracles  often 

v.   19)  ;    (c)  Conversion  (Acts  teach  first  one  truth,  then  its 

xv.   3),  a  turning  from  sin  to  qualification.  Why  not  seed  of 

truth  ;  before  or  after  baptism  cedar  ?      The   emphasis   is   on 

sudden  or  gradual.  the  smallness  of  the  beginning. 

31.  Unlike  all  other  founders  Consider  what  the  Church  was 

of  communities,  Christ    often  on  the  morning  of  Pentecost, 

foretells  failure  (Matt.  vii.  22  ;  and  after  (Ezek.  xvii.  22  ;  Ps. 

xxiv.  12  ;  Luke  xviii.  8).    This  lxxx.  8).     The  stage  of  being 

parable  to  balance  the  teaching  able  to  give  spiritual   help  to 

of  the   sower   and    the   tares,  others  is  a  very  late  one. 


CHAPTER  IV.  35-38  45 

35  And  the  same  day,  when  the  even  was  come, 
he  saith  unto  them,  Let  us  pass  over  unto  the 
other  side. 

36  And  when  they  had  sent  away  the  multi- 
tude, they  took  him  even  as  he  was  in  the  ship : 
and  there  were  also  with  him  other  little  ships. 

37  And  there  arose  a  great  storm  of  wind,  and 
the  waves  beat  into  the  ship,  so  that  it  was  now 
full. 

38  And  he  was  in  the  hinder  part  of  the  ship, 
asleep  on  a  pillow :  and  they  awake  him,  and  say 
unto  him,  Master,  carest  thou  not  that  we  perish  ? 


Ver.  35.  lQ,s  rjv,  cf.  John  iv.  6,  and  ut  erat  in  Latin 
poetry. 

Ver.  37.  Sudden  storms  common  on  this  and  other  lakes. 

Ver.  38.  Master,  Master,  in  St,  Luke.  Carest  thou 
not,  peculiar  to  St.  Mark  ;  probably  spoken  by  Peter. 


35.  See  note  on  i.  25.  Mira-  Jesus,  but  in  being  alarmed 
cles  hitherto  had  taught  the  (Ps.  liii.  5  ;  2  Tim.  i.  7). 
Apostles  their  Master's  power.  The  miracle  full  of  sym- 
This  one  also  teaches  them  holism.  The  ship  =  ' the  Church.' 
their  weakness,  even  on  their  The  apparent  indifference  of 
familiar  lake.  The  training  our  Lord  to  His  followers' 
very  gradual.  Nothing  had  trouble  a  means  of  discipline, 
yet  been  said  as  to  who  He  The  sea  =  'the  world,'  yearning 
was.  and  restless  (Isa.  lvii.  20  ;  Rev. 

36.  Human  weakness  of  xxi.  1,  but  xv.  2  possibly  mean- 
Christ  no  hindrance  to  His  ing  the  restlessness  of  life 
divine  power.  stilled,    and    purity  and  calm 

38.    The    words    singularly  instead).      In  considering  the 

characteristic     of     St.     Peter,  effect    on    the    Apostles,    the 

They  betray  some  faith.     The  ferocity  of  the  storm  must  be 

fault  was  not  in  appealing  to  remembered, 


46  THE  GOSPEL  OF  ST.  MARK 

39  And  he  arose,  and  rebuked  the  wind,  and 
said  unto  the  sea,  Peace,  be  still.  And  the  wind 
ceased,  and  there  was  a  great  calm. 

40  And  he  said  unto  them,  Why  are  ye  so 
fearful  ?  how  is  it  that  ye  have  no  faith  ? 

41  And  they  feared  exceedingly,  and  said  one 
to  another,  What  manner  of  man  is  this,  that  even 
the  wind  and  the  sea  obey  him  ? 


Chapter  V. 

1  And  they  came  over  unto  the  other  side  of 
the  sea,  into  the  country  of  the  Gadarenes. 

2  And  when  he  was  come  out  of  the  ship,  im- 
mediately there  met  him  out  of  the  tombs  a  man 
with  an  unclean  spirit, 


Ver.  39.  Peace,  be  still,  lit.  '  Be  silent,  be  muzzled ' 
(Luke  iv.  39  ;  Eom.  viii.  20).  TaXr/vrj  yeXoao,  cf.  '  leni 
resonant  plangore  cachinni,'  a  bright  sunny  calm. 

Chap.  V.  Ver.  1.  Place  identified  now  Khersa.  Gadara 
impossible.     By  this  time  it  was  nearly  or  quite  night. 

Chap.  V.  1.  A  miracle  in  2.  Unclean  spirit. — It  seems 
which  we  ought  to  beware  of  clear  that  this  sort  of  posses- 
asking  unanswerable  questions,  sion  was  the  result  of  the 
The  relations  between  the  Son  foul  indulgences  in  lust  either 
of  God  and  the  evil  spirits  is  of  the  race  or  of  the  indi- 
one  of  mystery  (i.  23,  note),  e.g.,  vidual  (Rom.  i.).  Sensuality 
Why  did  the  demoniac  come  has  worked  more  havoc  than 
forth  from  the  tombs  ?  The  any  other  sin  (St.  Augus- 
last  miracle  to  be  contrasted.  tine   speaks    of    '  inter   omnia 


CHAPTER  V.  3-7  47 

3  Who  had  his  dwelling  among  the  tombs ;  and 
no  man  could  bind  him,  no,  not  with  chains : 

4  Because  that  he  had  been  often  bound  with 
fetters  and  chains,  and  the  chains  had  been  plucked 
asunder  by  him,  and  the  fetters  broken  in  pieces : 
neither  could  any  man  tame  him. 

5  And  always,  night  and  day,  he  was  in  the 
mountains,  and  in  the  tombs,  crying,  and  cutting 
himself  with  stones. 

6  But  when  he  saw  Jesus  afar  off,  he  ran  and 
worshipped  him, 

7  And  cried  with  a  loud  voice,  and  said,  What 
have  I  to  do  with  thee,  Jesus,  thou  Son  of  the 
most  high  God  ?  I  adjure  thee  by  God,  that  thou 
torment  me  not. 


Ver.  3.  Tombs,  cf.  Num.  xix.  11.  His  strength  (Acts 
xix.  16). 

Ver.  7.  Son  of  the  most  high  God.— Nowhere  else 
except  Luke  i.  32. 

Christianorum  certamina  du-  Yet  strict  utilitarianism  would 
riora  praelia  castitatis  ; '  and  approve  neglect. 
Isidore,  '  magis  per  carnis  luxu-  7.  Said  to  be  the  formula 
riam  genus  humanum  subditur  of  exorcism  which  the  spirit 
diabolo  quam  peraliquodaliud.'  would  be  familiar  with. 
So  among  moderns,  Bishop  What  have  I? — The  corn- 
Temple  in  '  Essays  and  Re-  plete  opposition  between  work 
views').  Guilt  of  the  indivi-  of  destruction  and  that  of  sav- 
dual  not  to  be  assumed  (Luke  ing  :  just  as  complete  in  affairs 
ix.  42).  Imagine  scene  :  after  of  ordinary  life,  but  we  cannot 
peace,  this  horror.  The  ma-  see  it.  Torment.  —  The  ap- 
niac's  cry ;  solitude  ;  night.  proach  of  Christ  like  the  calls 
3.  Compare  ancient  and  mo-  to  repentance  addressed  to  one 
dern  treatment  of  such  cases,  who  is  wholly  depraved. 


48  THE  GOSPEL  OF  ST.  MARK 

8  For  he  said  unto  him,  Come  out  of  the  man, 
thou  unclean  spirit. 

9  And  he  asked  him,  What  is  thy  name  ?  And 
he  answered,  saying,  My  name  is  Legion ;  for  we 
are  many. 

10  And  he  besought  him  much  that  he  would 
not  send  them  away  out  of  the  country. 

11  Now  there  was  there,  nigh  unto  the  moun- 
tains, a  great  herd  of  swine  feeding. 

12  And  all  the  devils  besought  him,  saying, 
Send  us  into  the  swine,  that  we  may  enter  into 
them. 

Ver.  8.  "EAeye  =  He  icas  on  the  2~>oint  of  saying. 

Ver.  9.  Legion.  He  had  probably  gained  a  knowledge 
of  the  strength  and  number  implied  in  the  word. 

Ver.  11.  There  is  no  certainty  whether  the  owners  were 
Jewish  or  Gentile. 


9.  What  is  thy  name? — (a)  Again,  why  were  they  so 
To  appeal  to  his  better  self,  anxious  to  do  this,  though  the 
(6)  For  our  benefit,  to  reveal  respite  was  only  for  a  few 
the  mightiness  of  the  cure  (viii.  moments  ?  Lastly,  the  conces- 
5  ;  ix.  21).  Our  Lord's  method  sions  made  to  them  remind  us 
never  hasty.  of   the   larger   question    (Acts 

10.  Rev.  xx.  10 ;  1  Cor.  vi.  xvii.  30  ;  Rom.  iii.  25).  It 
3  ;  Jude  6.  Comp.  St.  Mat-  should  be  noticed  that  these 
thew's  account.  The  yearning  obvious  difficulties  tell  against 
of  the  evil  spirits  for  a  human  the  theory  of  invention,  while 
will  to  subjugate  is  like  the  on  such  a  subject  they  should 
desire  of  all  bad  men  to  find  not  surprise  us.  Trench 
partners  in  guilt.  points  out  connection  between 

11.  Full  of  mystery.  Why  spurcus  and  porcus.  It  is, 
should  they  not  enter  the  swine  however,  very  probable  that 
without  leave  ?  And  notice  the  demons  wished  to  injure 
the  form  ire^ov  .   .  .  tva  ,  .   .  Christ  (i.  25). 


CHAPTER  V.  13-16  49 

13  And  forthwith  Jesus  gave  them  leave.  And 
the  unclean  spirits  went  out,  and  entered  into  the 
swine :  and  the  herd  ran  violently  down  a  steep 
place  into  the  sea,  (they  were  about  two  thousand,) 
and  were  choked  in  the  sea. 

14  And  they  that  fed  the  swine  fled,  and  told 
it  in  the  city  and  in  the  country.  And  they  went 
out  to  see  what  it  was  that  was  done. 

15  And  they  come  to  Jesus,  and  see  him  that 
was  possessed  with  the  devil,  and  had  the  legion, 
sitting,  and  clothed,  and  in  his  right  mind :  and 
they  were  afraid. 

16  And  they  that  saw  it,  told  them  how  it  be- 
fell to  him  that  was  possessed  with  the  devil,  and 
also  concerning  the  swine. 


Ver.  13.  K/57J/xvov,  at  the  present  day  a  very  steep  slope 
straight  to  the  water. 

Ver.  15.  Qewpovcri,  'gaze  at.' 

Ver.  16.  Ot  186vt€<$,  those  in  the  ship  with  Him,  and  in 
the  other  ships. 

13.  (a)  To  punish  owners,  if  the  natives.  At  first  fear  only 
Jewish  ;  {b)  to  give  ocular  de-  (Jud.  vi.  23,  &c.),  then  when 
monstration  of  the  cure  (Exod.  they  saw  the  facts  (ver.  16)  in- 
xiv.  30);  (c)  to  facilitate  the  dignation  at  the  loss  of  property, 
exit,  and  prevent  destruction  The  divine  work,  no  matter 
of  the  man's  life  ;  (d)  to  test  how  visible  or  how  beneficent, 
the  moral  condition  of  the  has  a  poor  chance  against  the 
natives :  {b)  and  (c)  most  pro-  love  of  worldly  goods.  There 
bable.  But  we  speak  without  was  also  the  instinctive  dislike 
any  sufficient  data.  For  the  of  interference  with  the  ordi- 
only  other  miracle  involving  nary  routine  of  life  (Matt.  ii. 
destruction,  cf.  xi.  13.  3).      The   request   granted   at 

14.  The  drama  changes   to  once  (vi.  5). 

S.  T.  D 


5o 


THE  GOSPEL  OF  ST.  MARK 


17  And  they  began  to  pray  him  to  depart  out 
of  their  coasts. 

18  And  when  he  was  come  into  the  ship,  he 
that  had  been  possessed  with  the  devil  prayed  him 
that  he  might  be  with  him. 

19  Howbeit,  Jesus  suffered  him  not,  but  saith 
unto  him,  Go  home  to  thy  friends,  and  tell  them 
how  great  things  the  Lord  hath  done  for  thee, 
and  hath  had  compassion  on  thee. 

20  And  he  departed,  and  began  to  publish  in 
Decapolis  how  great  things  Jesus  had  done  for 
him  :  and  all  men  did  marvel. 

21  And  when  Jesus  was  passed  over  again  by 
ship  unto  the  other  side,  much  people  gathered 
unto  him  :  and  he  was  nigh  unto  the  sea. 


Ver.  17.  Cf.  Job  xxii.  17. 


19.  Refusal  (cf.  v.  3),  based 
on  (a)  the  man's  moral  needs, 
e.g.,  that  of  acting  on  religious 
emotion,  or  of  company  after 
solitude  ;  (6)  the  wish  to  pre- 
pare the  country-side  for  the 
teaching  of  the  Apostles.  A 
clue  to  our  Lord's  action  always 
to  be  found  in  the  spiritual  or 
moral  needs  of  mankind.  Under 
certain  circumstances  it  is  right 
to  make  known  personal  spi- 
ritual experiences  (Ps.  li.  13  ; 
xxxiv.  11  ;  Acts  xxii.) 

'EOatfiafrv.  The  first  thing 
needful  was  to  shake  them  out 
of  their  narrow  view  of  life  and 
its  problems. 


Indications  of  spiritual  laws 
in  this  miracle.  (1.)  Horror  of 
goodness  among  the  lost  (Luke 
xxiii.  30).  (2.)  Combination  of 
cowardice  and  ferocity  (John 
xviii.  6).  (3.)  Self-destroying 
instinct  of  evil  (Ps.  lvii.  7,  &c., 
apparently  not  in  the  later 
psalms).  (4.)  The  granting  of 
the  prayer  of  the  evil  (Ps. 
lxxviii.  29-31  ;  Numb.  xxii. 
20  ;  2  Cor.  xii.  8 ;  Exod.  x. 
28). 

21,  sqq.  Three  miracles  of 
raising  from  the  dead  recorded : 
seem  typical.  Compare  the 
intervals  of  time  after  death. 


CHAPTER  V.  22-26  51 

22  And,  behold,  there  cometh  one  of  the  rulers 
of  the  synagogue,  Jairus  by  name ;  and  when  he 
saw  him,  he  fell  at  his  feet, 

23  And  besought  him  greatly,  saying,  My  little 
daughter  lieth  at  the  point  of  death :  I  pray  thee, 
come  and  lay  thy  hands  on  her,  that  she  may  be 
healed  ;  and  she  shall  live. 

24  And  Jesus  went  with  him ;  and  much  people 
followed  him,  and  thronged  him. 

25  And  a  certain  woman,  which  had  an  issue 
of  blood  twelve  years, 

26  And  had   suffered   many  things   of   many 


Ver.  22.  Cf.  St.  Matthew.  St.  Mark's  the  more  pro- 
bable order  of  events.  y  Ap^o-vvaydoyoiv,  local  authori- 
ties.   'Iaet/30s=  he  shall  gladden. 

Ver.  23.  'Eo-xaVtos  e^et,  Latinism.  Notice  the  broken 
clauses. 

Ver.  25.  Look  out  the  story  of  St.  Veronica.  This 
woman  probably  once  well-to-do.  Remedies  for  this  un- 
clean disease  barbarous  and  elaborate. 


23.  Every  word  expresses  the  on  whether  the  faith  would 
utmost  urgency.  stand  the  trial. 

24.  Be  went  with  him. —  25.  Her  trouble  had  begun 
Most  important  to  notice  at  the  same  time  as  Jairus' 
Christ's  dealing  with  this  man.  daughter  was  born. 

His   faith   was   bold   and    in-  26.  We  get  an  insight  into 

sistent,  but  narrow,  and  bound  her  state  of   mind.      She   had 

by  what  he  had  seen  (contrast  the  first  requisite  of  faith,   a 

Matt.  viii.  10).    Jesus  instantly  sense  of  something  wrong  ;  also 

sees  this,  and  breaks  off  what  a  knowledge  of  the  impotence 

He  was  doing.     All  depends  of  human  remedies.     Now  she 


52  THE  GOSPEL  OF  ST.  MARK 

physicians,  and  had  spent  all  that  she  had,  and 
was  nothing  bettered,  but  rather  grew  worse, 

27  When  she  had  heard  of  Jesus,  came  in  the 
press  behind,  and  touched  his  garment : 

28  For  she  said,  If  I  may  touch  but  his  clothes, 
I  shall  be  whole. 

29  And  straightway  the  fountain  of  her  blood 
was  dried  up ;  and  she  felt  in  her  body  that  she 
was  healed  of  that  plague. 

30  And  Jesus,  immediately  knowing  in  him- 
self that  virtue  had  gone  out  of  him,  turned  him 
about  in  the  press,  and  said,  Who  touched  my 
clothes  ? 

31  And  his  disciples  said  unto  him,  Thou  seest 
the  multitude  thronging  thee,  and  sayest  thou, 
Who  touched  me  ? 


Ver.  28.  Clothes.    Of.  Num.  xv.  37-40 ;  Matt,  xxiii.  5. 
Ver.  29.  Macrn£.      Cf.  plague,  7rXy]yr). 


shows  a  confidence  in  the  power  ignorance  (Gen.  iii.  9  ;  iv.  9  ; 
of  Christ.  But  in  this  confi-  2  Kings  v.  25). 
dence  there  was  something  31.  Seems  to  be  inserted  to 
superstitious.  She  thought  the  show  the  Apostles'  total  mis- 
exercise  of  the  healing  power  understanding  of  God's  opera- 
was  independent  of  Christ's  tions  (ix.  5),  but  also  draws  out 
will,  so  that  a  mere  touch  would  two  truths  :  {a)  The  woman's 
be  enough,  and  that  she  might  touch  was  different  in  kind 
then  escape  notice,  being  legally  from  that  of  the  rest,  and 
unclean.  Notice  how  Jesus  actuated  by  a  different  kind  of 
corrected  this,  keeping  in  mind  trust ;  (6)  healing  and  life  pro- 
the  interests  of  Jairus,  and  our  ceed  from  His  person  ;  just  the 
instruction.  truth  necessary  for  Jairus  to 
30.  Question   not   asked    in  graspfully(Col.ii.9,<rov«iTt/cws). 


CHAPTER  V.  32-36 


53 


32  And  he  looked  round  about  to  see  her  that 
had  done  this  thing. 

33  But  the  woman,  fearing  and  trembling,  know- 
ing what  was  done  in  her,  came  and  fell  down 
before  him,  and  told  him  all  the  truth. 

34  And  he  said  unto  her,  Daughter,  thy  faith 
hath  made  thee  whole :  go  in  peace,  and  be  whole 
of  thy  plague. 

35  While  he  yet  spake,  there  came  from  the 
ruler  of  the  synagogue's  house,  certain  which  said, 
Thy  daughter  is  dead:  why  troublest  thou  the 
Master  any  further  ? 

36  As  soon  as  Jesus  heard  the  word  that  was 


Ver.  34.  Seo-w/ce,  broader  word  than  vyi-qs.     Not  only 
in  health  but  in  soul  she  was  saved. 
Ver.  35.  ^KvXXels.     Vide  Lexicon. 


33.  She  was  in  danger  of 
losing  the  benefit  of  personal 
communion  with  the  Saviour 
(Rom.  x.  9). 

34.  Her  idea  of  a  miracle 
was  physical,  not  spiritual.  It 
looked  on  God  as  a  power 
only,  not  as  a  Father.  Christ 
has  already  insisted  on  con- 
fession and  communion  ;  now 
He  tells  her  that  her  faith  was 
essential.  This  is  very  dif- 
ferent from  legendary  marvels 
of  magic.  We  have  the  ingre- 
dients of  a  miracle  distinctly 
shown ;  divine  power  con- 
stantly  ready    to    act ;    faith 


in  the  sufferer  barely  strong 
enough  for  the  effort ;  and  the 
means  whereby  the  latter  libe- 
rates the  former  (1  Cor.  x.  16). 
This  dialogue  gives  Jairus  a 
chance  of  understanding  the  in- 
junction in  verse  36. 

36.  Jairus  had  borne  the 
delay  ;  but  there  was  danger 
of  his  expressing  his  despair. 
Jesus  speaks  to  prevent  this. 
Feelings  generally  confirmed 
by  being  uttered. 

Fear  not,  only  believe  (2  Tim. 
i.  7). — What  was  he  to  believe  ? 
That  in  Christ's  Person  resided 
a  power   to  work   the  impos- 


54  THE  GOSPEL  OF  ST.  MARK 

spoken,  he  saith  unto  the  ruler  of  the  synagogue, 
Be  not  afraid,  only  believe. 

37  And  he  suffered  no  man  to  follow  him,  save 
Peter,  and  James,  and  John  the  brother  of  James. 

38  And  he  cometh  to  the  house  of  the  ruler  of 
the  synagogue,  and  seeth  the  tumult,  and  them 
that  wept  and  wailed  greatly. 

39  And  when  he  was  come  in,  he  saith  unto 
them,  Why  make  ye  this  ado,  and  weep  ?  the 
damsel  is  not  dead,  but  sleepeth. 

40  And  they  laughed  him  to  scorn.  But  when 
he  had  put  them  all  out,  he  taketh  the  father 
and  the  mother  of  the  damsel,  and  them  that  were 
with  him,  and  entereth  in  where  the  damsel  was 
lying-  

Ver.  37.  The  first  occasion  of  this  selection.  It  recog- 
nises the  principle  of  inequality :  perhaps  designed  to 
prevent  jealousy. 

Ver.  38.  Hired  mourners  (Jer.  ix.  17).  The  same  cus- 
tom survives. 

Ver.  39.  Sleepeth  (John  xi.  11). 

Ver.  40.  They  were  afraid  of  losing  their  gain. 

Put  them  forth. — Acts  ix.  40. 

sible.     Fear  not  that  it  is  all         39.    Death   not  the   end   of 

over.       Only.  —  God    asks    no  life,    but   an   incident   in   life 

more  of  man.     It  is  common  (xii.  27).     Contrast  the  words 

to   hear   people   say    they   are  with  the  noise  of  the  mourners, 

without    faith  ;    but    this    in-  Note     the    absence    of    sensa- 

junction    is    unqualified.    We  tionalism  in  the  accounts.    The 

may  not  answer  God  with  non  power   over   death    apparently 

possum  (Exod.  iv.  10  ;  Jer.   i.  different  in   degree   from  any 

6  ;  Isa.  i.  5).  previously  shown. 


CHAPTER  VI.  1  55 

41  And  he  took  the  damsel  by  the  hand,  and 
said  unto  her,  Talitha  cumi ;  which  is,  being  in- 
terpreted, Damsel,  I  say  unto  thee,  arise. 

42  And  straightway  the  damsel  arose,  and 
walked ;  for  she  was  of  the  age  of  twelve  years. 
And  they  were  astonished  with  a  great  astonish- 
ment. 

43  And  he  charged  them  straitly  that  no  man 
should  know  it ;  and  commanded  that  something 
should  be  given  her  to  eat. 


Chapter  VI. 

1  And  he  went  out  from  thence,  and  came  into 
his  own  country ;  and  his  disciples  follow  him. 


Ver.  41.  Is  taken  as  evidence  that  our  Lord  spoke  in 
Aramaic. 

Ver.  43.  Man's  part  is  left  to  man  to  perform. 

Chap.  VI.  Ver.  1.  The  first  visit  was  that  of  Luke  iv.  28. 


43.  So  in  the  restoration  of  the  Human  Nature  of  Christ 

the  morally  dead,  awakening  is  part  of  the  doctrine  of  the 

must   be  followed  by  feeding  Mediation. 

(Phil.  ii.  12 ;  Luke  xi.  26).  Chap.  VI.  1.  About  a  year 

In    the    last    two    miracles  and   a    half   since  the  former 

the  truth  of   the  Incarnation  visit.      They   were   then    hos- 

forcibly  brought  out.      Christ  tile.    Now  His  disciples  follow 

is   Man,    since   He   takes   the  Him.      This  amount  of   pres- 

dead  person  by  the  hand  ;  God,  tige   prevented    hostility,    but 

since  He  commands  her  to  live  not  hardness  of  heart. 


and  is  obeyed.     Life  through 


56  THE  GOSPEL  OF  ST.  MARK 

2  And  when  the  sabbath  day  was  come,  he 
began  to  teach  in  the  synagogue  :  and  many,  hear- 
ing him,  were  astonished,  saying,  From  whence 
hath  this  man  these  things?  and  what  wisdom 
is  this  which  is  given  unto  him,  that  even  such 
mighty  works  are  wrought  by  his  hands  ? 

3  Is  not  this  the  carpenter,  the  son  of  Mary, 
the  brother  of  James,  and  Joses,  and  of  Juda,  and 
Simon?  and  are  not  his  sisters  here  with  us? 
And  they  were  offended  at  him. 

4  But  Jesus  said  unto  them,  A  prophet  is  not 
without  honour,  but  in  his  own  country,  and 
among  his  own  kin,  and  in  his  own  house. 


Ver.  2.  'Akovovtzs,  '  while  listening.' 
Ver.  3.  Indicates  that  Joseph  had  died  before. 
'EoncavSaAifoi/To,  lit.  '  were  tripped  up ; '  as  of  people 
on  their  way  to  something. 


2.  The  people  testify  to  the  dismiss  the  matter.'  Or  per- 
wisdom  of  Christ's  utterances,  haps  '  whence  ? '  implies  some- 
and  admit  His  miracles.  But  thing  '  uncanny '  about  it  (iii. 
they  resist  the  claim  made  upon  22).  Any  argument  will  do  to 
them,  by  dwelling  on  externals,  resist  the  claim  of  religion. 
Yet  these  very  externals  only  Were  offended. — The  hum  ilia- 
increase  the  marvel,  instead  of  tion  of  the  Son  of  God  :  thirty 
simplifying  it.  They  refused  years  of  secluded,  ordinary  vil- 
to  probe  the  matter  honestly  lage  life,  an  obstacle  to  earthly 
(1  Kings  xviii.  21),  intellectual  instincts  (John  v.  43  ;  vii.  27  ; 
sloth.  Luke  xxiii.  37). 

3.  '  He  says  and  does  mar-  4.  All  greatness  has  its  petty 
vellous  things  ;  but  we  know  aspects  which  small  minds  can 
His  surroundings  were  com-  see.  Christ  took  upon  Himself 
monplace :    therefore   we  may  the  littlenesses  of  life.     There 


CHAPTER  VI.  5-8 


57 


5  And  he  could  there  do  no  mighty  work,  save 
that  he  laid  his  hands  upon  a  few  sick  folk,  and 
healed  them. 

6  And  he  marvelled  because  of  their  unbelief. 
And  he  went  round  about  the  villages,  teaching. 

7  And  he  called  unto  him  the  twelve,  and 
began  to  send  them  forth  by  two  and  two,  and 
gave  them  power  over  unclean  spirits  ; 

8  And  commanded  them  that  they  should  take 


Ver.  6.  And  he  went  (Matt.  ix.  35). 

Ver.  7.  By  two  and  two. — Not  stated,  but  implied  in 
Matthew  and  Luke. 

Ver.  8.  Save  a  staff. — Cf.  Matt.  x.  10 ;  perhaps  dif- 
ferent instructions  given  to  different  pairs. 


is  no  credit  in  seeing  them. 
The  thing  to  aim  at  is  to  see 
greatness  though  disguised. 
(Compare  the  saying  about  the 
hero  and  his  valet  and  the 
comment.)  The  words  seem 
to  refer  also  to  Hosea  i.  10. 

5.  The  omnipotent  God  un- 
able to  work  (Gen.  xix.  22 ; 
xxxii.  25  ;  Ps.  lxxxi.  13),  bound 
by  a  spiritual  law  of  which  He 
is  the  embodiment.  Sick  folk, 
who  were  in  earnest  in  seeking 
relief. 

6.  (Isa.  lix.  16  ;  Matt.  viii. 
10.)  Christ  as  Man  wonders 
at  what  is  unnatural.  Cf.  the 
frequent  question,  Jer.  xxvii. 
13  ;  Ezek.  xviii.  31 ;  xxxiii.  11. 

7.  Hitherto  the  Twelve  had 


been  trained  to  a  larger  in- 
tellectual and  spiritual  grasp, 
and  to  a  trust  in  Christ.  Next 
comes  the  preparation  for  their 
practical  work,  showing  a  strik- 
ing combination  of  spiritual 
insight  and  common  sense. 

Began  seems  to  imply  that 
this  was  the  first  of  a  series  cf 
missions.  By  two  and  two. — 
Observe  how  they  were  paired 
(Matt.  x.  2,  3).  The  object 
was  to  avoid  dangers  of  soli- 
tude, conceit,  or  depression. 
'  Authority,'  i.e.,  power  com- 
bined with  love  (ver.  13),  truth, 
and  mercy  (2  Tim.  i.  7  ;  Eph. 
iv.  15). 

8.  I.e.,  to  be  in  the  world, 
not  of  it  (John  xvii.   15) ;   as 


58  THE  GOSPEL  OF  ST.  MARK 

nothing  for  their  journey,  save  a  staff  only;  no 
scrip,  no  bread,  no  money  in  their  purse : 

9  But  be  shod  with  sandals;  and  not  put  on 
two  coats. 

10  And  he  said  unto  them.  In  what  place  so- 
ever ye  enter  into  an  house,  there  abide  till  ye 
depart  from  that  place. 

11  And  whosoever  shall  not  receive  you,  nor 
hear  you,  when  ye  depart  thence,  shake  off  the 
dust  under  your  feet  for  a  testimony  against  them. 
Verily  I  say  unto  you,  It  shall  be  more  tolerable 
for  Sodom  and  Gomorrha  in  the  day  of  judgment, 
than  for  that  city. 


Ver.  9.  Xnwas,  garment  next  the  skin.  No  mention 
of  the  tfxdriov,  or  outer  robe. 

Ver.  10.  From  thence. — From  the  city  or  village. 

Ver.  11.  Shake  off  the  dust  (Neh.  v.  13  ;  Acts  xii.  31  ; 
xviii.  6). 


far  as  possible  saved  from  such  Temple,  to  signify   absorption 

entanglements  as  belong  to  or-  in  religious  duty, 

dinary  life,  hospitality,  wish  to  9.   Coats     (Luke     iii.      11). 

improve   position,   bargaining,  Covetousness  the  temptation  of 

packing,  &c.     Above  all,  to  be  ministers (Exod. xviii.  21 ;  Jude 

trained   to  rely  on  an   unseen  11  ;    John    xiii.    29).      Dante, 

Lord(l  Tim.  v.  18  ;  Isa.  xxxiii.  Inferno. 

16).  St"ff,  sign  of  pilgrim-  11.  I.e.,  shall  show  unfriend- 
age  ;  also  see  Gen.  xxxii.  10.  liness  as  well  as  obduracy. 
Ao  bread,  because  people  Shake  off,  as  a  sign  or  testi- 
value  what  costs  them  some-  mony  to  be  appealed  to  on  the 
thing.  Sandals,  not  shoes  judgment  day  (2  Cor.  i.  14  ; 
(Matt.),  possibly  because  the  Phil.  ii.  16  ;  iv.  1  ;  1  Thess.  ii. 
latter    were    put    off    in    the  19, 20). 


CHAPTER  VI.  12-15  59 

12  And  they  went  out,  and  preached  that  men 
should  repent. 

13  And  they  cast  out  many  devils,  and  anointed 
with  oil  many  that  were  sick,  and  healed  them. 

14  And  king  Herod  heard  of  him;  (for  his 
name  was  spread  abroad ;)  and  he  said,  That  John 
the  Baptist  was  risen  from  the  dead,  and  there- 
fore mighty  works  do  shew  forth  themselves  in 
him. 

15  Others  said,  That  it  is  Elias.  And  others 
said,  That  it  is  a  prophet,  or  as  one  of  the 
prophets. 

Ver.  13.  Oil  (Jas.  v.  14).  JE£e/3aAAov,  &c. ;  notice  the 
tense,  denoting  '  from  time  to  time.' 

Ver.  14.  Herod,  i.e.,  Antipas,  son  of  Herod  the  Great 
(Matt.  ii.  1),  and  Malthace,  a  Samaritan  woman.  Strictly 
he  was  tetrarch,  not  king. 

Ver.  15.  It  is  Elijah  (Mai.  iv.  5). 


12.  Repent,  cf.  i.  4,  note.  Lord's  method.     He  seems  to 

13.  Oil,   'a  visible  token  of  have  felt  some  uncertainty  as 
spiritual  grace  '  (Calvin),  used,  to  the  result  (Luke  x.  21). 

not    medicinally,    but  for   in-         14.  Herod's  character  is  re- 

struction.  vealed  in  this  chapter  as  weak, 

The  brief   account    of    this  sensual,    cruel,    and    supersti- 

exercise  of  ministry  emphasises  tious  (cf.   also  Luke  xiii.  32). 

(1)     preparation      of        men's  The    effect    of    the    Apostles' 

hearts  ;    (2)  power  delegated  ;  success  was  to  spread  Christ's 

(3)  the  use  of    outward  sym-  fame.    Different  people  formed 

bols  of  divine  operations.    Luke  theories  each  according  to  his 

xxii.  35-38  shows  that  the  com-  own   previous    moral    history, 

mission  was  educational ;   the  Notice    Herod's  emphasis     in 

training  of  the  few  in  the  midst  verse  16. 
of    rampant    evil     being    our 


6o  THE  GOSPEL  OF  ST.  MARK 

16  But  when  Herod  heard  thereof,  he  said,  It 
is  John,  whom  I  beheaded :  he  is  risen  from  the 
dead. 

17  For  Herod  himself  had  sent  forth  and  laid 
hold  upon  John,  and  bound  him  in  prison,  for 
Herodias'  sake,  his  brother  Philip's  wife :  for  he 
had  married  her. 

18  For  John  had  said  unto  Herod,  It  is  not 
lawful  for  thee  to  have  thy  brother's  wife. 

19  Therefore  Herodias  had  a  quarrel  against 
him,  and  would  have  killed  him;  but  she  could 
not. 


Ver.  17.  Herodias,  daughter  of  Aristobulus,  eldest  son 
of  Herod  the  Great :  married  her  uncle  Philip,  son  of 
Herod  and  Marianne  :  an  incestuous  union.  She  broke  it 
off  and  married  Antipas  (incest  and  adultery).  The  latter 
put  away  his  former  wife,  daughter  of  Aretas,  an  Arabian 
prince.  If  Philip  was  still  alive,  which  is  uncertain, 
Antipas  and  Herodias  each  committed  incest  and  double 
adultery.  Yet  St.  Mark  deals  with  him  as  gently  as  was 
consistent  with  a  full  disclosure. 

Ver.  18.  John  was  imprisoned  in  the  fortress  called 
Machrerus,  to  the  east  of  the  Dead  Sea. 

18.  If  the  daughter  of  Philip  preparation;  the  wide  renown 

and  Herodias,  Salome,  had  not  in  the  wilderness  ;  the  life  at 

been  born,  the  marriage  would  court ;    imprisonment ;    death, 

have  been  lawful,  as  far  as  the  The  most  trying  time  probably 

relationship     was     concerned,  at     court,    where     everything 

"EX676,  tense.  prompted  a  discreet  reticence. 

A  great  moral  crisis  in  the  (Note   carefully   the    drift    of 

Baptist's   life.      Compare    the  Luke  vii.  19-35.) 
stages  of  his  career ;  the  long 


CHAPTER  VI.  20-25  61 

20  For  Herod  feared  John,  knowing  that  he 
was  a  just  man  and  an  holy,  and  observed  him  ; 
and  when  he  heard  him,  he  did  many  things,  and 
heard  him  gladly. 

21  And  when  a  convenient  day  was  come,  that 
Herod  on  his  birthday  made  a  supper  to  his  lords, 
high  captains,  and  chief  estates  of  Galilee  ; 

22  And  when  the  daughter  of  the  said  Herodias 
came  in,  and  danced,  and  pleased  Herod  and 
them  that  sat  with  him,  the  king  said  unto  the 
damsel,  Ask  of  me  whatsoever  thou  wilt,  and  I 
will  give  it  thee. 

23  And  he  sware  unto  her,  Whatsoever  thou 
shalt  ask  of  me,  I  will  give  it  thee,  unto  the  half 
of  my  kingdom. 

24  And  she  went  forth,  and  said  unto  her 
mother,  What  shall  I  ask  ?  And  she  said,  The 
head  of  John  the  Baptist. 

25  And  she  came  in  straightway  with  haste 


Ver.  20.  Notice  the  two  readings,  rjiropet  and  kiroUi. 
Supper  in  the  fortress,  just  before  the  war  with  Aretas 
began,  undertaken  by  the  latter  in  consequence  of  the 
insult. 

Ver.  22.  Esther  vii.  2. 


20.  Herod  feared  John. — The  tempting:  he  did  much  of  what 

not  uncommon  phenomenon  of  he   was   told,  except   the   one 

a  bad,   weak  man,   hungering  renunciation    (James    ii.    10 ; 

to  hear  denunciations  of  him-  Matt.  v.  18). 

self.      The    A.  V.    reading    is  25.  Straightway  with  haste. 


62  THE  GOSPEL  OF  ST.  MARK 

unto  the  king  and  asked,  saying,  I  will  that  thou 
give  me  by  and  by,  in  a  charger,  the  head  of  John 
the  Baptist. 

26  And  the  king  was  exceeding  sorry ;  yet  for 
his  oath's  sake,  and  for  their  sakes  which  sat  with 
him,  he  would  not  reject  her. 

27  And  immediately  the  king  sent  an  execu- 
tioner, and  commanded  his  head  to  be  brought : 
and  he  went,  and  beheaded  him  in  the  prison, 

28  And  brought  his  head  in  a  charger,  and 
gave  it  to  the  damsel :  and  the  damsel  gave  it  to 
her  mother. 

29  And  when  his  disciples  heard  of  it,  they 
came  and  took  up  his  corpse,  and  laid  it  in  a 
tomb. 

30  And  the  apostles  gathered  themselves  to- 


Ver.  30.  I.e.,  the  twelve  after  their  mission. 

— Daughter   and   mother  pro-  this  connection  St.  Vincent  of 

bably  had  plotted  together.  Lerins'  canon,  '  Quod  semper, 

28.  Tradition  adds  that  she  quod  ubique  quod  ah  omnibus.') 
tore  the  tongue  out.  Yet  note  the  contrast  between 

29.  Took  up. — Perhaps  after  the  beginning  and  end  of  the 
being  cast  out.  The  whole  careers  of  great  reformers  in 
narrative  is  a  marvel  of  con-  Scripture  ;  frequently  triumph, 
ciseness  and  lucidity.      As  to  then  shame. 

the  end  of  the  Baptist,  it  ex-  It   is  worth  while   noticing 

emplifies  the  law  of  the  antago-  that  Christ  did  nothing  to  avert 

nism  between   truth   and  the  the  death  of  the  Baptist ;  nor 

world,  anticipating  the  supreme  does   He    comment    upon    it. 

instance    on    Calvary.      It    is  He  must  have  seen  and  heard 

doubtful  if   any   truth    really  a  vast  amount  of  sin  and  folly 

needed  for  man  has  been  wel-  and  said  nothing, 
corned  at  first.      (Compare  in 


CHAPTER  VI.  31-34  63 

gether  unto  Jesus,  and  told  him  all  things,  both 
what  they  had  done,  and  what  they  had  taught. 

31  And  he  said  unto  them,  Come  ye  yourselves 
apart  into  a  desert  place,  and  rest  awhile:  for 
there  were  many  coming  and  going,  and  they  had 
no  leisure  so  much  as  to  eat. 

32  And  they  departed  into  a  desert  place  by 
ship  privately. 

33  And  the  people  saw  them  departing,  and 
many  knew  him,  and  ran  afoot  thither  out  of  all 
cities,  and  outwent  them,  and  came  together  unto 
him. 

34  And  Jesus,  when  he  came  out,  saw  much 
people,  and  was  moved  with  compassion  toward 
them,  because  they  were  as  sheep  not  having  a 


Ver.  31.  Notice  avroi,  you  too,  the  givers,  require  rest. 

Ver.  32.  Desert  place. — Not  wilderness,  but  unin- 
habited, near  Bethsaida  Julias,  N.E.  corner  of  the  lake. 
The  spot  has  been  identified. 

Ver.  34.  Come  forth. — Probably  from  the  ship. 

31.  Rest  required  after  giv-  narrated    by   all    four    Evan- 

ing  out.     There  is  a  striking  gelists.     It  is  full  of  types  as 

absence  of  haste  in  divine  ope-  to  God's  bountiful  dealing  with 

rations  (Acts  vii.  29;    Gal.  i.  His  Church.    The  reader  should 

18  ;  ii.  1  ;  Luke  iii.  23).    They  fill  up  this  narrative  with  the 

had  no  leisure. — This  belies  the  other    three,    especially    with 

impression  gathered  from  pic-  that  of   St.    John.      The  fact 

tures,   &c,   that   the  Apostles  that  the  miracle   was   at   the 

were    merely    spectators    and  time  of  the  Passover,  and  was 

listeners.       They    must    have  closely  followed  by  that  of  the 

been  constantly  engaged  (ver.  walking  on  the  water,  and  that 

38,  and  7,  note ;  1  Cor.  iii.  9).  the  two  together  lead  to  the 

34.  This  is  the  only  miracle  great  discourse  in  John  vi.  just 


64  THE  GOSPEL  OF  ST.  MARK 

shepherd;    and  he  began  to   teach  them  many 
things. 

35  And  when  the  day  was  now  far  spent,  his 
disciples  came  unto  him,  and  said,  This  is  a  desert 
place,  and  now  the  time  is  far  passed : 

36  Send  them  away,  that  they  may  go  into  the 
country  round  about,  and  into  the  villages,  and 
buy  themselves  bread :  for  they  have  nothing  to  eat. 

37  He  answered  and  said  unto  them,  Give  ye 
them  to  eat.  And  they  say  unto  him,  Shall  we 
go  and  buy  two  hundred  pennyworth  of  bread, 
and  give  them  to  eat  ? 

38  He  saith  unto  them,  How  many  loaves  have 
ye  ?  go  and  see.  And  when  they  knew,  they  say, 
Five,  and  two  fishes. 


Ver.   37.    Penny,  ^vapiov  =  7^d.     Possibly  this  200 
denarii  was  the  total  sum  they  possessed. 

Ver.  38.  Fish,  small  salt  fish  used  for  seasoning  bread. 


a  year  previously  to  the  insti-  37.  2  Kings  iv.  41,  42;  Num. 

tution  of   the  Lord's  Supper,  xi.  22. 

point    to    a    development     in  38.  Questions   to   draw   out 

Christ's  teaching  concerning  (a)  the  faith  of  the  Apostles  as  a 

divine  feeding  ;  (b)  divine  Pre-  necessary   preliminary   to    the 

sence,  leading  to  the  doctrine  divine   manifestation.      There 

of  the  Eucharist  (John  vi.  11).  was  but  little,  but  it  seems  to 

Not     .    .     .     shepherd. — Cf.  have  been  combined  with  true 

Ezek.  xxxiv.  18.  self-denial,  in  offering  to  give 

35.  Cf.  St.  John.     Training  up  all  their  little  store  (ver.  31  ; 

in   trust    through    despair    of  Matt.  xii.  1  ;    Mark  viii.   14 ; 

earthly  resources  (Deut.  xxxii.  Matt.  vi.  33). 
10,  11 ;  Mark  v.  26). 


CHAPTER  VI.  39-43  65 

39  And  he  commanded  them  to  make  all  sit 
down  by  companies  upon  the  green  grass. 

40  And  they  sat  down  in  ranks  by  hundreds, 
and  by  fifties. 

41  And  when  he  had  taken  the  five  loaves  and 
the  two  fishes,  he  looked  up  to  heaven,  and  blessed, 
and  brake  the  loaves,  and  gave  them  to  his  dis- 
ciples to  set  before  them ;  and  the  two  fishes 
divided  he  among  them  all. 

42  And  they  did  all  eat,  and  were  filled. 

43  And  they  took  up  twelve  baskets  full  of  the 
fragments,  and  of  the  fishes. 


Ver.  39.  Green,  as  it  is  for  a  few  weeks  in  the  spring 
(John  vi.  4). 

Ver.  40.  Upao-iaX  Trpavial,  like  flower-beds  :  the  effect 
of  coloured  garments  on  the  grass.  Perhaps  they  were  in 
double  files  of  fifty  in  each  row. 

Ver.  41.  The  Talmud  says, '  He  that  enjoys  aught  with- 
out thanksgiving  is  as  if  he  robbed  God'  (1  Sam.  ix.  13  ; 
Matt,  xxvi.^26). 

Ver.  42.  'Exoprda-drja-av,  in  body  only,  like  cattle  (John 
vi.  26).     This  is  the  predominant  sense  of  the  word. 

Ver.  43.  Ko^ivwv,  the  small  baskets  carried  by  Jews 


39.  It  is  most  important  to  all  the  Evangelists.     For  the 

observe  the  orderly  nature  of  teaching  of  sacramental  truth  we 

the  distribution.     It  was  quite  can  scarcely  conceive  of  a  more 

superfluous,  excepting  as  a  pre-  effectual  preparation  than  this, 

paration   for    the   life   of    the  42.  The  multiplication  must 

Church.  have  taken  place  in  the  Apos- 

41.  The    solemnity    of    our  ties'  hands. 

Lord's  demeanour  recorded  by  43.  In  this  miracle  we  ob- 

5.  T.  E 


66 


THE  GOSPEL  OF  ST.  MARK 


44:  And  they  that  did  eat  of  the  loaves  were 
about  five  thousand  men. 

45  And  straightway  he  constrained  his  dis- 
ciples to  get  into  the  ship,  and  to  go  to  the  other 
side  before  unto  Bethsaida,  while  he  sent  away 
the  people. 

46  And  when  he  had  sent  them  away,  he  de- 
parted into  a  mountain  to  pray. 


away  from  home  (Juvenal,  Satire,  ii.  14 ;  Mark  viii.  8 ; 
Acts  ix.  25), 

Ver.  44.  Men  (Matt.  xiv.  21).  (a)  Women  and  children 
kept  apart  according  to  Oriental  ideas  ;  (b)  women  not 
required  (generally)  to  attend  the  feasts,  hence  only  present 
in  inconsiderable  numbers,  as  this  crowd  was  mainly  of 
pilgrims  on  their  way  to  Jerusalem. 

Ver.  45.  Bethsaida  Julias,  near  the  extreme  north  of 
the  lake. 


serve— (1)  royal  bounty;  (2) 
leisureliness  ;  (3)  order  ;  (4) 
employment  of  human  agents  ; 
(5)  after  their  offer  of  self- 
sacrifice  ;  (6)  at  a  time  of  ap- 
parent destitution.  Also  the 
miracle  had  been  prepared  for 
by  the  people  being  detained 
by  our  Lord's  teaching  (ver. 
34). 

45,  From  St.  John  we  learn 
that  the  people  were  anxious 
to  make  Christ  a  king ;  all  that 
was  carnal  and  selfish  in  their 
feeling  for  Him  was  finding 
expression,  and  likely  to  injure 


the  faith  of  the  Apostles.  It 
was  very  rarely  that  our  Lord 
interfered  in  the  course  of 
events. 

46.  Compare  the  other  occa- 
sions on  which  Christ  is  re- 
corded as  praying ;  Luke  v. 
12  ;  ix.  29  ;  xi.  1 ;  xxii.  41— 
always  before  some  momentous 
event.  Here  He  seems  to  be 
preparing  for  the  great  dis- 
course at  Capernaum  (John 
vi.),  which  was  to  elevate  the 
ideas  of  the  Apostles,  sift  His 
disciples,  and  lay  the  founda- 
tions of  sacramental  truth. 


CHAPTER  VI.  47-51 


67 


47  And  when  even  was  come,  the  ship  was  in 
the  midst  of  the  sea,  and  he  alone  on  the  land. 

48  And  he  saw  them  toiling  in  rowing ;  for  the 
wind  was  contrary  unto  them :  and  about  the 
fourth  watch  of  the  night  he  cometh  unto  them, 
walking  upon  the  sea,  and  would  have  passed  by 
them. 

49  But  when  they  saw  him  walking  upon  the 
sea,  they  supposed  it  had  been  a  spirit,  and  cried 
out : 

50  For  they  all  saw  him,  and  were  troubled. 
And  immediately  he  talked  with  them,  and  saith 
unto  them,  Be  of  good  cheer:  it  is  I;  be  not 
afraid. 

51  And    he    went    up    unto    them    into    the 


Ver.  48.  The  power  of  God  over  the  sea  often  mentioned 
in  Scripture,  e.g.,  Ps.  lxxvii.  19  ;  Job  ix.  8,  &c. 


47.  The  first  miracle  taught 
the  mystery  of  the  divine  feed- 
ing ;  the  second  that  of  the 
divine  presence. 

48.  He  saw  them. — Again 
waiting  till  their  need  was  ex- 
treme. Would  have  passed. — As 
in  Luke  xxiv.  28,  to  draw  out 
an  expression  of  reliance  upon 
Himself. 

49.  Man  is  always  ready  to 
have  recourse  to  superstition 
when  natural  laws  cease  to  be 
a  guide.  We  find  it  difficult 
to  rise  up  to  a  simple  belief  in 


God's  power  over  matter.  Pos- 
sibly this  was  but  a  mighty 
extension  of  the  mysterious 
subordination  of  matter  to 
spirit  often  observable,  e.g.,  a 
man  weighs  less  when  awake 
than  when  asleep — the  physi- 
cal strength  given  by  great 
excitement,  &c. 

50.  For  they  all  saw  Him. — 
Peculiar  to  Mark:  none  able 
to  rise  above  ordinary  notions, 
not  even  John  (xxi.  7). 

51.  The  amazement  is  spoken 
of  as  a  sign  of  unbelief  ;  it  was 


68  THE  GOSPEL  OF  ST.  MARK 

ship;  and  the  wind  ceased:  and  they  were  sore 
amazed  in  themselves  beyond  measure,  and 
wondered. 

52  For  they  considered  not  the  miracle  of  the 
loaves  :  for  their  heart  was  hardened. 

53  And  when  they  had  passed  over,  they  came 
into  the  land  of  Gennesaret,  and  drew  to  the 
shore. 

54  And  when  they  were  come  out  of  the  ship, 
straightway  they  knew  him, 

55  And  ran  through  that  whole  region  round 
about,  and  began  to  carry  about  in  beds  those 
that  were  sick,  where  they  heard  he  was. 

56  And  whithersoever  he  entered,  into  villages, 
or  cities,  or  country,  they  laid  the  sick  in  the 
streets,  and  besought  him  that  they  might  touch, 
if  it  were  but  the  border  of  his  garment :  and  as 
many  as  touched  him  were  made  whole. 


due  to  their  clinging   to   low  xiv.  33  to  be  explained  by  the 

ideas  about  the  person  of  the  insertion  of  the  incident,  Matt. 

Lord.     If  they  were  true,  then  xiv.  28-31 ;  the  statement  here 

the    amazement    was    reason-  refers  to  the  Apostles'  feeling 

able.  before  Peter  made  his  attempt, 

52.  That  is,  the  divine  crea-  that  in  St.  Matt,  to  the  effect 

tive  action  upon  matter  (viii.  after. 

17;  iii.  5;  xvi.  14).     The  ap-         56.  Cf.  v.  27,  28;  Matt.  ix. 

parent  discrepancy  with  Matt.  20  ;  Acts  xix.  12  . 


CHAPTER  VII.  1-3  69 


Chapter  VII. 

1  Then  came  together  unto  him  the  Pharisees, 
and  certain  of  the  scribes,  which  came  from  Jeru- 
salem. 

2  And  when  they  saw  some  of  his  disciples  eat 
bread  with  denied  (that  is  to  say,  with  unwashen) 
hands,  they  found  fault. 

3  (For  the  Pharisees,  and  all  the  Jews,  except 


Chap.  VII.  Ver.  1.  The  first  direct  collision  with  Kab- 
binism,  the  official  teaching  added  to  the  Mosaic  Law, 
reverenced  by  many  above  the  Law.  The  terrible  punish- 
ment of  the  Captivity  caused  the  Palestinian  Jews  (the 
minority)  to  dread  idolatry  but  to  idolise  the  law,  mean- 
ing their  own  additions  as  well  as  Scripture  ;  i.e.,  the 
writings  called  the  Mishnah,  the  Midrash  Targums,  &c, 
and  finally  the  Talmud.  Their  theology  was  divided  into 
Halachah  and  Haggadah,  the  former  being  the  traditional 
law,  and  supposed  by  all  to  be  in  complete  agreement  with 
Scripture.  This  is  exactly  what  Christ  denies  (ver.  13), 
thereby  marking  the  completeness  of  the  antagonism  be- 
tween Him  and  the  Jewish  leaders. 

Pharisees,  a  religious  party  ;  scribes,  the  official  inter- 
preters of  the  law,  held  in  very  great  honour.  '  Coming,' 
as  a  deputation,  to  prove  their  allegation  (John  ix.  16). 

Ver.  3.  All  the  Jews. — Because  this  was  one  of  the 
few  points  on  which  the  two  great  rival  teachers,  Hillel 

Chap.  VII.  2.  Possibly  a  nance  was  broken.  For  the 
reflection  on  the  miracle  of  the  effect  of  miracles  on  different 
previous  day,  when  the  ordi-     minds,  cf.  John  xi.  47. 


70  THE  GOSPEL  OF  ST.  MARK 

they  wash  their  hands  oft,  eat  not,  holding  the 
tradition  of  the  elders. 

4  And  when  they  come  from  the  market,  except 
they  wash,  they  eat  not.  And  many  other  things 
there  be,  which  they  have  received  to  hold,  as  the 
washing  of  cups,  and  pots,  brazen  vessels,  and  of 
tables.) 

5  Then  the  Pharisees  and  scribes  asked  him, 
Why  walk  not  thy  disciples  according  to  the  tra- 
dition of  the  elders,  but  eat  bread  with  unwashen 
hands  ? 

6  He  answered  and  said  unto  them,  Well  hath 


and  Shammai,  just  before  the  time  of  Christ,  were  agreed. 
These  two  were  called  '  elders ; '  hence  the  expression, 
'  the  tradition  of  the  elders.' 

Oft,  '  diligently.'  Probably  means  '  to  the  wrist,'  since  if 
the  water  remained  short  of  the  wrists  the  hands  were  not 
clean.  There  was  a  belief  that  an  evil  spirit  settled  on 
the  hands  when  they  were  defiled.  The  numerous  for- 
malities connected  with  this  rite  had  been  very  recently 
confirmed  by  authority. 

Ver.  4.  The  market. — Because  of  the  contact  with 
heathen,  which  sometimes  compelled  the  orthodox  Jew 
to  immerse.  Cups,  &c,  bought  from  heathen  had  to  be 
put  into  boiling  water  or  purged  with  fire.  Anything 
with  a  hollow  in  it  was  a  cup.  The  whole  of  this  passage 
shows  an  intimate  knowledge  of  these  minutiae. 


6.  We  should  avoid  the  com-  religious   observances  co-exist 

inon  mistake  of  supposing  that  with  worldliness  Isaiah's  words 

the  sin  denounced  here  is  pecu-  apply.     The  peculiarity  of  the 

liarly  Jewish.     Wherever  any  Jews   was   their   zeal   (cf.   St. 


CHAPTER  VII.  7-11  7* 

Esaias  prophesied  of  you  hypocrites,  as  it  is  writ- 
ten, This  people  honoureth  me  with  their  lips, 
but  their  heart  is  far  from  me. 

7  Howbeit,  in  vain  do  they  worship  me,  teach- 
ing for  doctrines  the  commandments  of  men. 

8  For  laying  aside  the  commandment  of  God, 
ye  hold  the  tradition  of  men,  as  the  washing  of  pots 
and  cups :  and  many  other  such  like  things  ye  do. 

9  And  he  said  unto  them,  Full  well  ye  reject 
the  commandment  of  God,  that  ye  may  keep  your 
own  tradition. 

10  For  Moses  said,  Honour  thy  father  and  thy 
mother ;  and,  Whoso  curseth  father  or  mother,  let 
him  die  the  death  : 

11  But  ye  say,  If  a  man  shall  say  to  his  father 
or  mother,  It  is  Corban,  that  is  to  say,  a  gift,  by 
whatsoever  thou  mightest  be  profited  by  me ;  he 
shall  be  free. 


Paul's   pathetic   words,    Rom.  10.   This   is  an  instance  of 

x.    2).      However    misguided,  evasion  by  a  formula.      Kor- 

it  was  better  than  indifference  ban  —  'dedicated  to  the  Temple 

(Rev.  iii.  15).  treasury.'     If  true,  the  remark 

8.  Why  ?  These  traditions  would  mean  that  the  money 
were  burdensome  enough  (Matt,  was  previously  dedicated  ;  but 
xxiii.  4) ;  but  they  only  re-  the  word  was  said  to  enable 
quired  outward  effort,  not  re-  the  son  to  withhold  what  his 
formation  of  the  heart.  Men  parent  required,  and  enjoy  it 
naturally  resent  any  claim  himself  for  a  long  time.  Yet 
which  involves  the  latter,  the  Jews  were  punctilious 
(Compare  Deut.  iv.  2.)  about    observing   the    law    of 

9.  Ironical.  Fall  well  means  Exod.  xxi.  17.  Human  his- 
something  like  '  what  could  be  tory  is  full  of  the  power  of 
better  than.'  ph 


72 


THE  GOSPEL  OF  ST.  MARK 


12  And  ye  suffer  him  no  more  to  do  ought  for 
his  father  or  his  mother  ; 

13  Making  the  word  of  God  of  none  effect 
through  your  tradition,  which  ye  have  delivered : 
and  many  such  like  things  do  ye. 

14  And  when  he  had  called  all  the  people  unto 
him,  he  said  unto  them,  Hearken  unto  me  every 
one  of  you,  and  understand : 

15  There  is  nothing  from  without  a  man  that, 
entering  into  him,  can  defile  him :  but  the  things 
which  come  out  of  him,  those  are  they  that  defile 
the  man. 

16  If  any  man  have  ears  to  hear,  let  him  hear. 

17  And  when  he  was  entered  into  the  house 


13.  Tradition. — Not  of  a 
hallowed  antiquity,  from  a 
purer  age  of  the  Church  ;  but 
a  very  late  development,  mostly 
between  the  times  of  the 
Old  and  New  Testaments. 
Compare  the  growth  of  some 
Romanist  dogmas,  confessedly 
not  based  on  Scripture,  nor 
known  to  the  early  Church. 

14.  With  all  impressiveness, 
since  these  words  mark  a  com- 
plete revolution  in  religious 
thought.  Understand,  a  moral 
act,  like  love,  in  1  John  iii.  18. 
It  is  well  to  distinguish  the  kind 
of  teaching  given  to  the  multi- 
tude from  that  given  to  the  dis- 
ciples, or  to  the  Apostles  alone. 

15.  Even  temptations  from 
without  need  not  defile.  The 
sin  of   gluttony  is  not  in  the 


superfluous  food,  but  in  the 
disobedient  will.  Man  has  a 
difficulty  in  thoroughly  under- 
standing the  truth  of  his  natu- 
ral corruption,  but  blames 
circumstances  (Gen.  iii.  12  ; 
Exod.  xiv.  12 ;  xxxii.  22 ; 
1  Sam.  xv.  21). 

16.  Touches  on  the  mystery, 
which  Scripture  does  not  solve, 
that  some  are  without  under- 
standing or  faith  (2  Thess.  iii.  2). 
Comp.  John  xii.  40  with  ix. 
41  and  v.  44.  Isaiah,  chap,  i., 
dwells  on  the  stupidity  towards 
spiritual  truth  shown  by  the 
nation. 

17.  Notice  the  delusion  which 
is  here  attacked,  viz.,  that 
unclean  meats  actually  de- 
filed the  heart  of  man,  as  if 
they  brought  defilement  with 


CHAPTER  VII.  18-22  73 

from  the  people,  his  disciples  asked  him  concern- 
ing the  parable. 

18  And  he  saith  unto  them,  Are  ye  so  without 
understanding  also?  Do  ye  not  perceive,  that 
whatsoever  thing  from  without  entereth  into  the 
man,  it  cannot  defile  him : 

19  Because  it  entereth  not  into  his  heart,  but 
into  the  belly,  and  goeth  out  into  the  draught, 
purging  all  meats  ? 

20  And  he  said,  That  which  cometh  out  of  the 
man,  that  defileth  the  man. 

21  For  from  within,  out  of  the  heart  of  men, 
proceed  evil  thoughts,  adulteries,  fornications, 
murders. 

22  Thefts,    covetousness,   wickedness,    deceit, 


Ver.  17.  Parable  = { dark  saying '  (iv.  11). 

Ver.  19.  Notice  the  important  correction  at  end  of 
verse  in  R.V. 

Ver.  21.  Evil  thoughts. — Perhaps  { disputings,'  allud- 
ing to  the  cavils  of  the  scribes  (1  Tim.  vi.  5). 

Ver.  22.  Evil  eye  =  '  envy,'  '  blasphemy,'  or  R.V. 
1 railing ; '  probably  the  same   sense  as  in  1  Cor.  x.  30. 

them,  whereas  the  prohibition  dered  on  with  the  imagination 
against  certain  foods  was  for  and  intellect.  All  these  sins 
purposes  of  exclusion  from  enumerated  have  their  origin 
other  nations.  This  saying  is  in  corrupt  desire. 
in  anticipation  of  the  breaking  22.  Pride. — The  haughty  de- 
down  of  the  wall  of  partition  meanour  of  a  self-centred  man. 
(Eph.  ii.  14).  Foolishness. — The  absence  of 
21.  Evil  thoughts  are  said  to  what  is  sometimes  called  Chris- 
proceed  out  of  the  heart  when  tian  wisdom, 
they  are  taken  up   and    pon-  The  whole  of  this  explana- 


74  THE  GOSPEL  OF  ST.  MARK 

lasciviousness,  an  evil  eye,  blasphemy,  pride,  fool- 
ishness : 

23  All  these  evil  things  come  from  within,  and 
defile  the  man. 

24  And  from  thence  he  arose,  and  went  into 
the  borders  of  Tyre  and  Sidon,  and  entered  into 
an  house,  and  would  have  no  man  know  it :  but 
he  could  not  be  hid. 

25  For  a  certain  woman,  whose  young  daughter 
had  an  unclean  spirit,  heard  of  him,  and  came  and 
fell  at  his  feet : 


Malicious  gossip  proceeds  from  evil  desire  to  injure 
another  or  to  exalt  oneself. 

Ver.  24.  Compare  St.  Matthew's  account.  It  seems  the 
woman  first  accosted  Christ  in  the  street,  then  followed 
Him  into  the  house. 

Ver.  25.  (Matt.  xv.  22.)  Probably  the  unclean  spirit 
caused  paroxysms.  Anyhow  the  calamity  of  such  a  pos- 
session of  a  pure  young  girl  must  have  been  unspeakable. 
Fell  at  his  feet. — St.  Mark  here  explains  for  Gentiles  the 
Oriental  mode  of  prostration  in  worship. 

tion  of   the    working   of    evil  cular  miracle,  which  is  full  of 

must  be   taken    in    connexion  instruction, 

with    the    obligation    to   treat  25.  Possession   by  evil   spi- 

the   body  with  respect.      Evil  rits  was  prevalent  among  the 

originates  in  the  heart  and  dis-  heathen.      We    do    not    read 

plays   itself   in  act ;    but  any  of  one  case  in   Judea.      This 

violation  of  the  laws  of  health  woman  was  almost  certainly  a 

will  affect  the  mind  and  soul  heathen   by  religion,  but  was 

(Ps.  cxxxix.  14).  able    to  recognise    and    adore 

24.  Possibly  owing  to  danger  love  and  power  when  she  heard 

from  the  Herodians  or  others  ;  of  it.     Yet  she  belonged  to  the 

or  very  probably  with  the  in-  very  refuse  of  heathenism, 
tention  of  working  this  parti- 


CHAPTER  VII.  26-29 


75 


26  The  woman  was  a  Greek,  a  Syrophenician 
by  nation ;  and  she  besought  him  that  he  would 
cast  forth  the  devil  out  of  her  daughter. 

27  But  Jesus  said  unto  her,  Let  the  children 
first  be  filled :  for  it  is  not  meet  to  take  the  chil- 
dren's bread,  and  to  cast  it  unto  the  dogs. 

28  And  she  answered  and  said  unto  him,  Yes, 
Lord :  yet  the  dogs  under  the  table  eat  of  the 
children's  crumbs. 

29  And  he  said  unto  her,  For  this  saying  go 
thy  way ;  the  devil  is  gone  out  of  thy  daughter. 


Ver.  26.  One  of  the  old  accursed  race  (Numb.  xiii.  29  ; 
Gen.  ix.  25)  doomed  to  extirpation  for  foul  wickedness. 

Ver.  27.  Dogs. — The  term  among  the  Greeks  either 
denoted  a  noble  animal  or  was  a  term  of  contempt  ;  in 
Scripture,  always  the  latter. 


27.  The  first  repulse  was 
given  by  silence  (Matt.  xv. 
23).  The  second,  see  ver.  26. 
This  is  the  third.  The  answer 
means,  'let  the  chosen  people 
have  the  full  abundance  of 
God's  favour.'  It  contained  a 
sting  in  the  allusion  to  the 
conquest  of  Canaan.  This  is 
divine  love  hiding  under  seve- 
rity (Isa.  lxv.  15  ;  Ps.  xxii.  2  ; 
Mark  vi.  48  ;  Luke  xxiv.  28, 
&c).  Thus  also  Christ  speaks 
honourably  of  the  Jews,  but 
sharply  to  them  (John  viii.  S3, 
37  ;  iv.  22),  always  to  teach 
humility. 

28.  She  first  detects  the 
gleam  of  light  in  the  answer  : 


'  If  dogs,  anyhow  not  debarred 
from  the  master's  table.'  The 
answer  shows  the  intimate 
union  of  faith  with  humility. 
She  accepts  the  description  and 
its  stigma,  resting  her  appeal 
entirely  on  mercy  (2  Kings  xix. 
14-19).  For  ordinary  heathen 
prayer,  cf.  Homer's  '  Iliad,' 
Ek.  I.  This  woman  exactly 
illustrates  Rom.  x.  30  (cf.  31). 
Her  words  are  adopted  '  in  the 
deepest  prayer  of  our  Eucha- 
ristic  service.'  For  other  teach- 
ing of  the  need  of  importunity 
in  prayer  and  intercession,  cf. 
Luke  xviii.  32  ;  Gen.  xxxii.  24  ; 
1  Kings  xviii.  43. 


76  THE  GOSPEL  OF  ST.  MARK 

30  And  when  she  was  come  to  her  house,  she 
found  the  devil  gone  out,  and  her  daughter  laid 
upon  the  bed. 

31  And  again,  departing  from  the  coasts  of 
Tyre  and  Sidon,  he  came  unto  the  sea  of  Galilee, 
through  the  midst  of  the  coasts  of  Decapolis. 

32  And  they  bring  unto  him  one  that  was  deaf, 
and  had  an  impediment  in  his  speech ;  and  they 
beseech  him  to  put  his  hand  upon  him. 

33  And  he  took  him  aside  from  the  multitude, 
and  put  his  fingers  into  his  ears,  and  he  spit,  and 
touched  his  tongue ; 

34  And  looking  up  to  heaven,  he  sighed,  and 
saith  unto  him,  Ephphatha,  that  is,  Be  opened. 

35  And  straightway  his  ears  were  opened,  and 
the  string  of  his  tongue  was  loosed,  and  he  spake 
plain. 

Ver.  31.  This  visit  was  heralded  (ver.  20). 

Ver.  32.  They  bring.— Of.  ii.  3,  note.  To  lay  his 
hands. — Probably  a  sign  of  weak  faith  (2  Kings  v.  11  ; 
Mark  v.  23  ;  vi.  5). 


33.  The  reason  is  doubtful.  Looking  up. — This  action,  else- 
All  goes  to  show  a  weak  faith  where  noticed,  illustrates  the 
in  the  people  and  in  the  suf-  law  that  Christ,  as  Man,  re- 
ferer.  Christ  perhaps  wished  ceived  from  the  Father  gifts 
to  release  him  from  the  effects  for  men  (John  v.  30 ;  xiv.  24  ; 
of  the  unbelief  of  the  others,  Eph.  iv.  8).  Clearly  this  is  to 
or  to  avoid  encouraging  super-  enable  us  to  learn  the  difficult 
stition.  The  details  show  diffi-  lesson  contained  in  1  Cor.  iv. 
culty,  though  the  Healer  was  7  ;  1  Pet.  iv.  10  ;  John  iv.  10  ; 
omnipotent.  vi.  32.     All  Christ's  actions  are 

34.  Sighed.  —  Cf.    viii.    12.  for  our  spiritual  edification. 


CHAPTER  VIII.  1-3  77 

36  And  he  charged  them  that  they  should  tell 
no  man :  but  the  more  he  charged  them,  so  much 
the  more  a  great  deal  they  published  it ; 

37  And  were  beyond  measure  astonished,  say- 
ing, He  hath  done  all  things  well:  he  maketh 
both  the  deaf  to  hear,  and  the  dumb  to  speak. 


Chapter  VIII. 

1  In  those  days  the  multitude  being  very  great, 
and  having  nothing  to  eat,  Jesus  called  his  dis- 
ciples unto  him,  and  saith  unto  them, 

2  I  have  compassion  on  the  multitude,  because 
they  have  now  been  with  me  three  days,  and  have 
nothing  to  eat : 

3  And  if  I  send  them  away  fasting  to  their 
own  houses,  they  will  faint  by  the  way :  for  divers 
of  them  came  from  far. 


Chap.  VIII.  Ver.  1.  Among  many  points  of  resem- 
blance, an  attentive  reader  can  detect  at  least  nine  differ- 
ences between  this  and  the  miracle  of  the  five  thousand. 


37.  The  words  do  not  ex-  xiii.  20  ;  Luke  xv.  19,  20,  and 

press  a  very  elevated  faith.  frequently  in  Psalms  and  Pro- 

Chap.  VIII.  2.  Christ  takes  phets). 
the  initiative,  but  not  till  three         3.  The  question  put  to  the 

days  had   passed.      There  are  Apostles  to  draw  from   them 

many  illustrations  in  Scripture  some  reminiscence  of  the  pre- 

of  the  saying, '  Man's  extremity  vious   miracle  ;    but   in    vain, 

is  God's  opportunity '  (v.  26  j  There  are  no  limits  to  human 


78  THE  GOSPEL  OF  ST.  MARK 

4  And  his  disciples  answered  him,  From  whence 
can  a  man  satisfy  these  men  with  bread  here  in 
the  wilderness  ? 

5  And  he  asked  them,  How  many  loaves  have 
ye  ?     And  they  said,  Seven. 

6  And  he  commanded  the  people  to  sit  down 
on  the  ground :  and  he  took  the  seven  loaves,  and 
gave  thanks,  and  brake,  and  gave  to  his  disciples 
to  set  before  them;  and  they  did  set  them  before 
the  people. 

Ver.  5.  The  proportion  borne  by  the  multitude  to  the 
loaves  and  fishes  was  greater  in  the  first  miracle.  This  is 
clearly  against  the  theory  of  a  forgery. 

Ver.  6.  As  before,  the  giving  of  thanks  is  emphasised. 
There  is  also  the  blessing  before  the  distribution  of  fish 
(ver.  7).  It  was  in  accordance  with  Jewish  custom  to  give 
thanks  only  once  at  the  beginning  of  the  meal  (vi.  41). 
But,  dealing  with  Gentiles,  our  Lord  repeated  the  thanks- 
giving. Ground,  not  grass  (vi.  39),  as  in  Palestine  it 
would  be  burnt  up  in  the  summer. 


incredulity   of    divine    power,  seems  different.     Possibly  the 

Cf.  Exod.  xvii.  1-7  ;  xvi.  13  ;  fact  that  these  were   heathen 

Num.  xi.  21,22.    The  Apostles,  was  the  difficulty   (Matt.  xv. 

moreover,  were  singularly  mat-  23).      Again,  the   miracles   of 

ter-of-fact  men  (John  xiv.  5,  8  ;  feeding   were  very  infrequent 

xx.  25  ;  xii.  5),  and  hence  well  compared  to  those  of  healing, 

fitted    for     their     commission  Why  ?   For  Christ's  taking  the 

(Luke  xxiv.  48).     Every  new  Apostles   into    confidence,   cf. 

collapse   that   impends    seems  Amos   vii.    7 ;     John   xv.    15. 

worse  than  previous  ones.     To  Everything  that  occurs  is  made 

argue  from  God's   mercies   in  a   means   of    increasing    their 

the   past   to   the   future   is    a  faith  in  Him,  or  their  power 

triumph    of   faith  very  rarely  of  resource, 
attained,      Something    always 


CHAPTER  VIII.  7-12  79 

7  And  they  had  a  few  small  fishes:  and  he 
blessed,  and  commanded  to  set  them  also  before 
them. 

8  So  they  did  eat,  and  were  filled:  and  they 
took  up  of  the  broken  meat  that  was  left  seven 
baskets. 

9  And  they  that  had  eaten  were  about  four 
thousand  :  and  he  sent  them  away. 

10  And  straightway  he  entered  into  a  ship 
with  his  disciples,  and  came  into  the  parts  of 
Dalmanutha. 

11  And  the  Pharisees  came  forth,  and  began 
to  question  with  him,  seeking  of  him  a  sign  from 
heaven,  tempting  him. 

12  And  he  sighed  deeply  in  his  spirit,  and  saith, 
Why  doth  this  generation  seek  after  a  sign  ?  verily 


Ver.  11.  Came  forth. — Probably  from  the  small  towns 
in  the  neighbourhood.  In  Matt.  xv.  39  Magadan  is  given 
as  the  name  of  the  district,  somewhere  south  of  the  Sea  of 
Tiberias,  within  the  Decapolis. 

Ver.  12.  Generation. — Sometimes  used  as  =  '  men  of  a 
certain  disposition,  temper'  (Ps.  xiv.  5). 

11.  The   demand   for    signs  rently  they  thought  a  sign  in 

in  the  case  of  great  rabbis  is  the  sky  was  not  open  to  the 

mentioned  in  Jewish  writings,  suspicion  of  iii.  22. 

Their  view  of  Christ  was  that  12.   Sighed     deeply. — Why? 

He   was   a    law-breaker,    and  (1.)  The  request  was  a  premoni- 

therefore  a  false  prophet.     It  tion  of  xv.  33,  or  of  xiii.   24, 

would   settle   the   question    if  26.     This  was  a  fresh  proof  of 

they  demanded  a  sign  and  He  the   suicidal   blindness  of   the 

failed  to  obtain  one.      Appa-  Jews  (Luke  xiii,  34;  xix.  41). 


So  THE  GOSPEL  OF  ST.  MARK 

I  say  unto  you,  There  shall  no  sign  be  given  unto 
this  generation. 

13  And  he  left  them,  and  entering  into  the 
ship  again  departed  to  the  other  side. 

14  Now  the  disciples  had  forgotten  to  take 
bread,  neither  had  they  in  the  ship  with  them 
more  than  one  loaf. 

15  And  he  charged  them,  saying,  Take  heed, 
beware  of  the  leaven  of  the  Pharisees,  and  of 
the  leaven  of  Herod. 


Ver.  15.  Take  heed,  beware,  expressing  urgency.  Of 
Herod,  Sadducees  (cf.  Matt.).  Leaven,  ordinarily  a  lump 
of  old  fermented  dough  put  into  fresh  dough  prepared 
for  baking,  causing  it  to  swell  Unleavened  bread  was 
insipid.  The  aptness  of  the  figure  consists  in' the  connexion 
between  leaven  and  corruption  and  its  gradual  influence. 


They  did  not  know  that  faith  disappointment   in   their   reli- 

cannot  be  grounded  on   sight  gious   life   are    asking    for    a 

(Heb.   xi.    1;    John   xiv.    17;  sign,  which  would  cost  nothing 

Rom.  viii.  24  ;  2  Cor.  iv.  18).  and  do  no  good. 

Faith  was  a  new  quality,  only  This    generation.  —  Possibly 

understood     by    a    very    few  because  the  sign  of  xiii.  24  was 

(Luke  ii.   38).     The  word  al-  forty  years  later ;  but  cf.  xiii. 

most    confined    to    the    New  30. 

Testament   (Deut.    xxxii.    20 ;  14.  So  little  did  they  '  take 

Hab.  ii.   4).     It  is  a  reliance  thought '  about  material  needs 

on  revelation  rather  than  on  in  our  Lord's  company,  yet  the 

common  sense,  and  demands  a  rebuke  they  are  to  receive  is  a 

sympathy  with  the  divine  order  very  severe  one. 

of  things.     (2.)  It  was  a  repeti-  15.  Explains  part  of  the  Old 

tion  of  the  temptation  (Matt.  Testament  type  (Lev.   ii.  11  ; 

iv.  9),  as  it  suggested  a  short  Numb.  vi.  15;  Deut.  xvi.  4; 

cut    to    a    transitory   success.  Amos   iv.    5,   ironical ;    Deut. 

Those  who  are  dismayed  by  xvi.  3).    Here  leaven  =  the  cor- 


CHAPTER  VIII.  16-18 


Si 


16  And  they  reasoned  among  themselves,  say- 
ing, It  is  because  we  have  no  bread. 

17  And  when  Jesus  knew  it,  he  saith  unto 
them,  Why  reason  ye,  because  ye  have  no  bread  ? 
perceive  ye  not  yet,  neither  understand  ?  have  ye 
your  heart  yet  hardened  ? 

18  Having  eyes,  see  ye  not  ?  and  having  ears, 
hear  ye  not  ?  and  do  ye  not  remember  ? 


Ver.  16.  Probably  after  an  interval,  and  being  reminded 
of  the  omission  by  the  use  of  the  word. 
Ver.  17.  Hardened,  cf.  vi.  52. 


rupting  influence  of  the  tone 
of  the  Pharisees  and  Sad- 
ducees.  Different  in  many 
ways,  in  both  parties  were 
many  hypocrites  (Luke  xii.  1), 
i.e.,  professing  zeal  for  a  lofty 
object — religion  or  patriotism 
— but  caring  for  their  own 
glorification  most  (John  v.  44  ; 
1  Cor.  v.  8  ;  Matt.  vi.  2).  This 
secular  motive,  called  ambi- 
tion, is  profoundly  corrupting 
and  stealthy  in  its  influence. 
Hence  the  severity  of  Christ's 
denunciations  (Luke  xi.  39 ; 
Matt.  vii.  22,  23;  cf.  ix.  11, 
12),  and  St.  Paul's  (Rom.  ix. 
31  ;  Gal.  v.  12,  &c). 

16.  But  the  Apostles  could 
not  rise  above  the  thought  of 
barley  loaves. 

17.  Why  reason  ?  cf.  note  on 
vii.  21.     Understand,  cf.  Matt. 

S.  T. 


xv.  16,  where  there  is  a  refer- 
ence to  the  Pharisees.  Stupi- 
dity about  spiritual  things, 
when  pushed  beyond  a  certain 
point,  is  treated  like  want  of 
principle  (cf.  for  utter  degra- 
dation, Rom.  i.  21,  and  for  the 
life  of  the  blessed,  1  Cor.  xiii. 
12).  It  is  in  the  list  of  vii.  22. 
But  when  thoroughly  honest, 
and  combined  with  love  for 
Christ,  it  is  removed  by  Him 
(John  xx.  28).  Here,  the 
second  cause  of  complaint, 
their  being  anxious  about  the 
want  of  food,  is  due  to  the 
same  cause,  absorption  in  tem- 
poral things. 

Christ's  teaching  easy  to  mis- 
understand, but  when  explained 
by  God's  merciful  severity,  it 
not  only  opens  mysteries,  but 
allays  anxiety  also. 

F 


82  THE  GOSPEL  OF  ST.  MARK 

19  When  I  brake  the  five  loaves  among  five 
thousand,  how  many  baskets  full  of  fragments 
took  ye  up  ?     They  say  unto  him,  Twelve. 

20  And  when  the  seven  among  four  thousand, 
how  many  baskets  full  of  fragments  took  ye  up  ? 
And  they  said,  Seven. 

21  And  he  said  unto  them,  How  is  it  that  ye 
do  not  understand  ? 

22  And  he  cometh  to  Bethsaida;  and  they 
bring  a  blind  man  unto  him,  and  besought  him 
to  touch  him. 

23  And  he  took  the  blind  man  by  the  hand, 
and  led  him  out  of  the  town :  and  when  he  had 


Vers.  19,  20.  As  before,  different  words  are  used  to  de- 
note different  kinds  of  baskets. 

Ver.  22.  Bethsaida,  i.e.,  Julias,  on  the  eastern  shore  of 
the  lake.  Therefore  the  denunciation  of  Matt.  xi.  21  is 
not  to  be  taken  in  connection  with  this  miracle.  Many 
points  of  similarity  to  the  miracle  of  vii.  31.  One  striking 
difference. 


23.  The  only  miracle  of  aloud  for  the  benefit  of  the 
which  the  healing  was  gradual.  Apostles  and  of  the  sufferer  ; 
(Recovery  of  spiritual  sight  no  proportion  in  His  sight  (as 
always  gradual,  even  in  Luke  in  the  newly  converted) ;  need 
xxiii.  42,  and  Acts  ix.  6.)  (1.)  of  quiet  home-life  for  a  time, 
Because  the  sufferer's  faith  was  not  excitement  or  questioning 
probably  weak.  (2. )  To  show  (John  ix.  25).  Every  action 
us  the  process  of  spiritual  heal-  of  our  Lord's  directed  to  train- 
ing. Notice,  then,  the  faith  of  ing  of  the  Apostles  for  their 
others  (as  often)  :  need  of  soli-  work.  Again,  we  see  here  the 
tude ;  healing  from  Christ's  law  of  gradual  operation  (iv. 
Person ;    the    question   asked  28).     The  legendary   miracles 


CHAPTER  VIII.  24-27  83 

spit  on  his  eyes,  and  put  his  hands  upon  him,  he 
asked  him  if  he  saw  ought. 

24  And  he  looked  up,  and  said,  I  see  men  as 
trees,  walking. 

25  After  that  he  put  his  hands  again  upon  his 
eyes,  and  made  him  look  up  :  and  he  was  restored, 
and  saw  every  man  clearly. 

26  And  he  sent  him  away  to  his  house,  saying, 
Neither  go  into  the  town,  nor  tell  it  to  any  in  the 
town. 

27  And  Jesus  went  out,  and  his  disciples,  into 
the  towns  of  Csesarea  Philippi :  and  by  the  way  he 


Ver.  24.  Notice  the  broken  sentence  of  the  R.V.;  more 
natural  than  the  A.V. 

Ver.  26.  Shows  that  He  lived  in  a  house  separated  from 
the  village. 

Ver.  27.  This  was  a  part  of  the  country  hitherto  un- 
visited  by  them,  rich  in  splendid  scenery  and  historical 

are  for  the  most  part  meaning-  shrewd  observer  (like  Judas) 
less  and  without  law.  might  foresee  failure.  Who  was 
Some  retrospect  is  neces-  this  whom  they  were  following? 
sary.  The  age-long  preparation  How  was  it  going  to  end  ? 
(Matt.  xxv.  34  ;  Eph.  i.  4  ;  1  Up  till  now  there  was  no  proof 
Pet.  i.  20)  for  man's  salvation  whether  their  loyalty  was  from 
was  now  to  be  tested.  Christ  love  or  ambition  (ver.  15). 
was  founding  a  society  built  Certainly,  their  worldly  hopes 
upon  belief  in  His  Person,  had  received  a  shock,  but  far 
Were  the  Apostles  ready  ?  The  worse  was  to  come  (ver.  31). 
ministry  in  Galilee  was  ended  In  view  of  this,  we  must  con- 
(John  vi.,  sub  Jin.);  hostility  nect  closely  the  Confession,  the 
was  gathering  all  round  ;  He  prophecy  of  death,  the  Trans- 
had  refused  the  formal  chal-  figuration, 
lenge  of  the  Pharisees.     Any  27.  Men.—  Not  Pharisees  or 


84  THE  GOSPEL  OF  ST.  MARK 

asked  his  disciples,  saying  unto  them,  Whom  do 
men  say  that  I  am  ? 

28  And  they  answered,  John  the  Baptist :  but 
some  say,  Elias ;  and  others,  One  of  the  prophets. 

29  And  he  saith  unto  them,  But  whom  say  ye 
that  I  am  ?  And  Peter  answered  and  saith  unto 
him,  Thou  art  the  Christ. 

30  And  he  charged  them  that  they  should  tell 
no  man  of  him. 


interest.  Csesarea  Philippi,  enlarged  by  the  Tetrarch,  a 
place  of  purely  heathen  associations. 

He  asked. — After  prayer  (Luke).  To  estimate  the  im- 
portance of  the  occasion,  cf.  i.  35  ;  Luke  v.  16  ;  vi.  12  ; 
ix.  29  ;  xi.  1  ;  xxii.  41. 

Ver.  28.  I.e.,  '  a  second  John  the  Baptist,'  &c. 

Ver.  29.  Christ  =  'The  Anointed,'  embracing  the  three 
offices  of  Prophet,  Priest,  and  King  (1  Kings  xix.  16 ; 
Exod.  xl.  15;  1  Sam.  x.  1). 

Ver.  30.  Charged  with  rebuke.  Cf.  the  expressions  in 
Matthew  and  Luke.  Head  the  whole  account  in  the  first 
Gospel  carefully. 

priests.      What  had  been  the  the  others  ;  (3.)  and  posterity, 

progress  of  the  Gospel  among  Peter's  faith,  at  its  best,  was 

the  populace  ?   Christ's  method  more     available     even     than 

of  helping  faith  by  questions.  John's.      Hence   he   is   repre- 

28.  Varied   aspects  of   His  sentative  of  all.     For  Christ's 
work.  Men's  estimate  of  Christ  answer,  cf.   Matt.  xvi.  ;   John 
may  be  very  lofty  and  yet  in-  xvii.  3  ;  Gal.  i.  1 6. 
expressibly  below  the  truth.  30.   It  would  have  been  far 

29.  Emphasis  on  '  ye.'  Why  too  great  a  trial.  The  whole 
necessary  to  elicit  the  answer  ?  episode  is  totally  unlike  any 
(1.)  Faith  must  be  progressive,  recorded  of  other  founders  of 
explicit,  ratified;   (2.)  to  help  religious  movements,  and  unin- 


CHAPTER  VIII.  31-33 


35 


31  And  he  began  to  teach  them,  that  the  Son 
of  man  must  suffer  many  things,  and  be  rejected 
of  the  elders,  and  of  the  chief  priests,  and  scribes, 
and  be  killed,  and  after  three  days  rise  again. 

32  And  he  spake  that  saying  openly.  And 
Peter  took  him,  and  began  to  rebuke  him. 

33  But  when  he  had  turned  about  and  looked 
on  his  disciples,  he  rebuked  Peter,  saying,  Get 
thee  behind  me,  Satan:  for  thou  savourest  not 


Ver.  31.  Be  rejected,  after  scrutiny. 

Ver.  33.  Behind  me.— The  same  Greek  word  is  strik- 


telligible  except  on  the  assump- 
tion that  Christ  is  God.  Peter's 
words  contain  the  whole  doc- 
trine of  Christ's  Person  in  the 
germ,  though  he  could  not  have 
known  all  that  they  meant. 
He  meant  the  divine  Messiah 
(John  v.  18).  He  was  called 
'blessed,'  as  in  Matt.  xi.  6; 
xiii.  16  ;  Rev.  xvi.  15  ;  Pro  v. 
viii.  Si.  Some  details  omitted, 
because  St.  Peter  himself  told 
St.  Mark  of  the  occurrence. 
We  must  observe  that  our 
Lord,  to  fit  them  for  their 
work,  led  the  Apostles  to  a 
confession  of  belief,  not  simply 
to  a  high  moral  standard. 

31.  Fortified  by  their  own 
confession,  the  Apostles  were 
the  better  prepared  to  receive 
the  first  prophecy  of  the  Pas- 
sion. Each  succeeding  one  was 
more  detailed  than  this.     Still 


the  shock  must  have  been  ter- 
rible. Elders,  &c.  —  i.e.,  all 
that  was  most  august  and 
learned  in  the  country.  The 
prophecy  of  the  Resurrection 
was  quite  hidden  from  them. 
Their  difficulty  was  not  in  con- 
necting Christ  and  the  God- 
head, but  in  connecting  the 
Godhead  with  humiliation  (Isa. 
liii.). 

32.  Openly,  so  that  disciples 
as  well  as  Apostles  could  hear. 
Took  him  aside,  so  as  to  ad- 
monish Him,  not  to  speak  such 
words,  which  would  be  fatal  to 
their  hopes. 

33.  '  Turning  about,'  as  else- 
where, when  enforcing  some 
truth  in  opposition  to  some 
powerful  worldly  idea  (iii.  5  ; 
x.  21 ,  23).  Satan.— The  words 
recall  the  scene  of  Matt.  iv.  10. 
It  seems  as  if  Satan,  having 


86 


THE  GOSPEL  OF  ST.  MARK 


the  things  that  be  of  God,  but  the  things  that  be 
of  men. 

34  And  when  he  had  called  the  people  unto 
him  with  his  disciples  also,  he  said  unto  them, 
Whosoever  will  come  after  me,  let  him  deny  him- 
self, and  take  up  his  cross,  and  follow  me. 


ingly  used  in  xiii.  16  ;  Luke  ix.  62  ;  John  vi.  66  ;  Phil, 
iii.  13.     Satan,  lit.,  'an  adversary  or  accuser.' 

Ver.  34  There  are  two  Greek  words  used  for  '  deny.' 
This  one,  airapvdo-Oai  =  to  disown  the  claims  of;  the 
other,  apveo/jLou,  to  say  No  ;  to  say  No  to ;  to  reject  in 
word.  Sometimes  the  distinction  is  confused  (Luke  ix., 
var.  lee.  •  xii.  9,  22,  34.  St.  Luke,  writing  Greek  more 
according  to  the  older  usages,  blended  the  two  words,  as 
in  the  classics. 


found  out  then  with  whom  he 
had  to  do,  left  Him  till  the 
Passion  (Luke  xxii.  53).  But 
at  intervals  during  the  Minis- 
try the  old  temptation  was 
renewed  covertly,  through  an- 
other voice.  Savourest  not, 
1  mindest,'  R.V.  (Rom.  viii.  7). 
Peter  fell  four  times,  each  time 
after  full  assurance  of  faith. 
Things  of  men. — All  human 
ideals,  even  the  highest,  were 
shattered  by  such  a  prospect 
as  was  foretold.  No  great 
work  has  ever  been  done  for 
God  which  was  not  in  conflict 
with  the  prevailing  notions  of 
the  time  (Luke  xviii.  34  ;  John 
xv.  20). 

34.  One  of  those  utterances 


by  Christ  which  thinned  down 
the  number  of  His  followers. 
He  left  no  one  under  a  delu- 
sion (Luke  xiv.  28  ;  ix.  58,  62  ; 
John  vi.  26).  Deny  himself. — 
This  familiar  saying  is  not  easy 
to  analyse.  The  verb  seems 
to  mean,  '  to  answer  the  claims 
of  somebody,  as  if  not  binding  ' 
(cf.  responsare  cupidinibus). 
Himself. — Clearly  his  natural 
self,  including  what  we  call  all 
natural  desires,  hopes,  aspira- 
tions, &c.  Thus  self-denial 
means  the  treating  of  all  natu- 
ral human  desires,  &c,  as  un- 
deserving of  the  first  place  in 
one's  attention,  but  always  as 
subservient  to  something  else. 
Cross.  —  Apparently    the   first 


CHAPTER  VIII.  35,  36 


87 


35  For  whosoever  will  save  his  life  shall  lose 
it ;  but  whosoever  shall  lose  his  life  for  my  sake 
and  the  Gospel's,  the  same  shall  save  it. 

36  For  what  shall  it  profit  a  man,  if  he  shall 
gain  the  whole  world,  and  lose  his  own  soul  ? 


Ver.  36.  Gain 

transactions. 


.  forfeit. — Metaphor  from  commercial 


introduction  of  this  startling 
figure.  To  Christ's  hearers  it 
presented  a  picture  of  utter 
and  abject  misery,  familiar 
enough  to  all. 

35.  In  the  New  Testament 
the  word  for  '  life '  denotes  the 
higher  faculties  of  the  man 
without  the  specially  spiritual 
portion  called  '  spirit.'  The 
'life,'  or  soul,  is  the  battle- 
ground between  the  Holy  Spirit 
working  on  man's  spirit  and 
Satan  working  through  the 
desires  of  the  lower  nature. 
It  must  be  gradually  trans- 
formed by  one  influence  or  the 
other  (Luke  xxi.  19  ;  xii.  22  ; 
1  Pet.  i.  22).  The  statement 
in  this  verse  is  a  paradox  which 
illuminates  human  life  by  re- 
vealing a  law.  Man  is  likely 
to  suppose  that  the  best  way 
to  preserve  his  own  higher  life 
is  to  make  it  his  first  and  only 
object.  Christ  says  that  this 
is  the  way  to  destroy  it.  Thus, 
to  cultivate  the  intellect  for 
the  sake  of  being  intellectual 
is  to  spoil  it ;  whereas  if  it  is 
devoted  to  some  higher  object 


— e.g.,  the  pursuit  of  truth — it 
develops  freely  to  its  full  sta- 
ture. Again,  to  seek  health 
simply  for  health's  sake  is  to 
court  disease  ;  but  to  obey  the 
laws  of  health  for  the  sake 
of  a  higher  object — e.g.,  to  do 
God's  work  in  the  world — is 
the  best  way  to  remain  healthy. 
The  same  is  obviously  true  of 
the  pursuit  of  happiness.  "We 
may  say,  too,  that  the  law  is 
closely  connected  with  another, 
viz.,  that  every  form  of  life 
seems  to  fulfil  its  destiny  best 
by  giving  itself,  through  death, 
to  the  support  of  the  form  of 
life  next  above  it  in  the  scale  ; 
e.g.,  water,  grass,  animals,  man. 
This  death  is  here  called  the 
losing  of  the  'soul.'  For  my 
sake. — Very  important  words, 
warning  us  against  that  kind 
of  self-mortification  which  pro- 
ceeds from  any  motive  except 
the  desire  to  do  God's  will  in 
simple  obedience.  Shall  save, 
even  in  this  world  (John  xvii. 

a). 

36.  Appeal  to  common  sense 
in  spiritual  matters. 


88  THE  GOSPEL  OF  ST.  MARK 

37  Or  what  shall  a  man  give  in  exchange  for 
his  soul  ? 

38  Whosoever  therefore  shall  be  ashamed  of 
me,  and  of  my  words,  in  this  adulterous  and 
sinful  generation,  of  him  also  shall  the  Son  of 
man  be  ashamed,  when  he  cometh  in  the  glory  of 
his  Father,  with  the  holy  angels. 


Chapter  IX. 

1  And  he  said  unto  them,  Verily  I  say  unto 
you,  That  there  be  some  of  them  that  stand  here, 
which  shall  not  taste  of  death,  till  they  have  seen 
the  kingdom  of  God  come  with  power. 


Ver.  37.  Lit.  '  to  buy  back  his  soul '  (Ps.  xlix.  8). 

Ver.  38.  Adulterous.  —  This  figure  frequently  used 
(Hosea  i.  ;  Eev.  ix.  1  ;  Eph.  v.  32  ;  Is.  lxii.  5  ;  Matt.  xxv. 
1  ;  John  iii.  29).  Sinful.— The  verb  '  to  sin,'  originally 
=  'to  miss  the  mark,'  lience  the  adjective  contains  the 
idea  of  '  not  fulfilling  the  object  of  existence.'  Both  words 
indicate  a  transferred  allegiance.  In  the  glory  of  his 
Father. — ( 'f.  St.  Luke's  expression  :  combined,  the  words 
indicate  unity  of  substance  and  distinction  of  persons. 
Holy  angels. — See  the  impressive  parallel,  1  Tim.  v.  21. 

Chap.  IX.  Ver.  1.  Very  difficult.  The  words  here  seem 
to  be  separated  from  the  preceding.  But  not  so  in  Matthew 
and  Luke. 

38.  The   supremacy   of    the     a    society    which    derides    or 
lower    worldly    self   means    a     despises  His  claim, 
failure  to  confess  Christ  before         Chap.    IX.     1.     There   are 


CHAPTER  IX.  2,  3 


89 


2  And  after  six  days  Jesus  taketh  with  him 
Peter,  and  James,  and  John,  and  leadeth  them  up 
into  an  high  mountain  apart  by  themselves :  and 
he  was  transfigured  before  them. 

3  xlnd  his  raiment  became  shining,  exceeding 


Ver.  2.  Transfigured. — The  Greek  word  would  sug- 
gest a  metamorphosis  to  a  Greek  :  hence  St.  Luke 
avoids  it. 

Ver.  3.  The  words  seem  chosen  to  express  the  utmost 
possible  degree  of  whiteness. 


four  principal  explanations — 
(a)  the  Transfiguration  ;  (b)  the 
Day  of  Pentecost ;  (c)  the  fall 
of  Jerusalem  ;  (d)  the  Second 
Coming.  In  all  predictions 
there  is  much  that  is  obscure, 
especially  when,  as  after  xiii. 
21-30  nearer  and  more  remote 
events  are  blended.  Compare 
the  effect  of  distant  moun- 
tains, which  seem  like  one  ;  but 
when  approached,  separate 
(Rev.  xix.  10).  Taste  of 
death  may  mean  '  the  slight 
libation  of  death  to  the  faith- 
ful '  (Heb.  ii.  9).  Of  the  above, 
(6)  strains  the  language  the 
least,  but  it  is  best  to  assume 
the  words  are  widely  inclusive. 
For  (a)  cf.  2  Pet.  i.  15  ;  John 
i.  14.  In  any  case,  Christ 
was  reassuring  His  bewildered 
hearers  by  promises  of  a  great 
realisation  (Jas.  v.  8,  9).  His 
method  was  to  stretch  their 
minds  open  first  in  the  direc- 


tion of  glory,  then  of  humilia- 
tion. The  light  and  shadow  of 
life  ought  to  deepen  as  we  grow 
older. 

2.  A  week  of  meditation  fol- 
lowed the  last  great  prophecy, 
which,  whatever  its  true  sense, 
prepared  the  Apostles  for  the 
revelation  to  come. 

Why  only  three  ?  Because  re- 
velations are  given  to  those  who 
have  most  faith  (Matt.  xiii.  12), 
and  it  was  needful  for  Christ 
to  show  the  Apostles  that  He 
chose  whom  He  would.  Three 
the  number  for  witnesses  ;  two 
for  missionaries.  High  moun- 
tain, cf.  Gen.  xxii.  2  ;  Exod. 
xxiv.  18  ;  1  Kings  xiii.  19 ;  Ezek. 
xl.  2;  Rev.  xxi.  10.  All  this 
seems  natural  to  any  one  fami- 
liar with  high  mountains. 

3.  This  wonderful  event 
comes  between  the  Baptism  and 
the  Resurrection.  Till  now 
Christ's  ministry  on  the  whole 


9o 


THE  GOSPEL  OF  ST.  MARK 


white  as  snow ;  so  as  no  fuller  on  earth  can  white 
them. 

4  And  there  appeared  unto  them  Elias,  with 
Moses ;  and  they  were  talking  with  Jesus. 

5  And  Peter  answered  and  said  to  Jesus, 
Master,  it  is  good  for  us  to  be  here :  and  let  us 
make  three  tabernacles:  one  for  thee,  and  one 
for  Moses,  and  one  for  Elias. 

6  For  he  wist  not  what  to  say ;  for  they  were 
sore  afraid. 

7  And  there  was  a  cloud  that  overshadowed 


Ver.  5.  Tabernacles. — Cf.  Dan.  xi.  45  ;  Eev.  xxi.  3. 


a  success  ;  from  this  point  He 
'  descends '  into  more  deadly 
conflict  with  unbelief  and  sin. 
The  indwelling  Godhead  shone 
forth,  this  being,  we  may  sup- 
pose, the  natural  appearance 
of  the  Incarnate  Christ,  as  far 
as  man  may  look  upon  it  (Ps. 
civ.  2  ;  Exod.  iii.  2,  4  ;  Phil, 
iii.  21).  Comp.  Luke  ix.  29 
and  31 .  It  may  perhaps  be  sug- 
gested that  our  Lord,  had  He 
not  checked  Himself,  would 
now  have  begun  His  Ascension 
into  heaven.  But  there  re- 
mained the  Redemption  to  be 
accomplished. 

4.  Elias. — To  meet  the  delu- 
sion in  viii.  28  ;  and  Moses,  to 
show  that  He  who  so  conversed 
with  the  Lawgiver  was  not  a 
law-breaker  (Matt.  viii.  17  ; 
John  vii.  19),  and  that  He  had 


power  over  life  and  death.  Cf. 
also  1  Kings  xix.  10,  and  John 
v.  18.  But  principally  to  show 
the  absorption  of  law  and  pro- 
phets in  Christ  (Rom.  x.  4). 
Both  Elias  and  Moses  had 
passed  away  mysteriously. 
How  recognised  now  ?  (Rev.  iii. 
17).  It  has  been  supposed  that 
our  Lord  explained  to  them  the 
mystery  of  the  Passion,  and  how 
it  was  that  the  Ascension  was 
not  yet. 

5.  Probably  implying  that  he 
longed  for  the  glory  to  remain, 
that  they  might  continue  to 
enjoy  it.  Also  that  the  Law 
and  Prophets  might  abide. 

7.  Cloud  (1  Kings  viii.  10, 
11;  Isa.  xlv.  15;  Judg.  xiii. 
22;  1  Tim.  vi.  16)  = 'excess  of 
light.' 

Voice.  — Cf.    Matt.    iii.    17  ; 


CHAPTER  IX.  8-11  91 

them :  and  a  voice  came  out  of  the  cloud,  saying, 
This  is  my  beloved  Son ;  hear  him. 

8  And  suddenly,  when  they  had  looked  round 
about,  they  saw  no  man  any  more,  save  Jesus 
only  with  themselves. 

9  And  as  they  came  down  from  the  mountain, 
he  charged  them  that  they  should  tell  no  man 
what  things  they  had  seen,  till  the  Son  of  man 
were  risen  from  the  dead. 

10  And  they  kept  that  saying  with  themselves, 
questioning  one  with  another  what  the  rising  from 
the  dead  should  mean. 

11  And  they  asked  him,  saying,  Why  say  the 
scribes  that  Elias  must  first  come  ? 


Ver.  8.  Suggests  the  vanishing  away  of  the  older  dispen- 
sation. 


John  xii.   28,   just  before   the  then  confirm  the  lessons  of  the 

Passion.      Cf.    2    Pet.    i.    17.  Resurrection.      All   points  to- 

Words    drawn    from   Psalms,  wards    differentiation     among 

Prophets,  and  Law  (Ps.  ii.  7  ;  ministers  in  the  Church.     The 

Isa.   xlii.   2  ;  Deut.   xviii.   15).  principle  of  inequality  (Matt. 

Hear  ye  him.—  Cf.  Col.  ii.  17  ;  xx.  15  ;  xxv.  15  ;  1  Cur.  iv.  7  ; 

Heb.  viii.  5  ;  x.  1.     Thus  cul-  xii.  29). 

minated  this  ineffable  revela-  10.  An   interesting    remini- 

tion  vouchsafed  to  those  who  scence    of    St.    Peter's.      The 

had   faith   in    Christ's   Person  Jews  by  this  time  had  a  fairly 

(viii.  29),  and  designed  to  for-  clear  expectation  of  a  general 

tify  them  through  the  rapidly  resurrection  (Dan.  xii.  2). 

ensuing  trials.  11.  Mai.  iv.   5.      Thus  they 

9.  Our  Lord  knew  that  the  identified   the  Transfiguration 

faith  of  eight  out  of  the  nine  with    the    prophet's    forecast, 

others  could  be  left  till  after  The   question   about    Elias    is 

the  Passion.    This  news  would  not   fully    answered.      In   the 


92 


THE  GOSPEL  OF  ST.  MARK 


12  And  he  answered  and  told  them,  Elias  verily 
cometh  first,  and  restoreth  all  things;  and  how- 
it  is  written  of  the  Son  of  man,  that  he  must 
suffer  many  things,  and  be  set  at  nought. 

13  But  I  say  unto  you,  that  Elias  is  indeed 
come,  and  they  have  done  unto  him  whatsoever 
they  listed,  as  it  is  written  of  him. 

14  And  when  he  came  to  his  disciples,  he  saw 
a  great  multitude  about  them,  and  the  scribes 
questioning  with  them. 

15  And  straightway  all  the  people,  when  they 
beheld  him,  were  greatly  amazed ;  and  running  to 
him,  saluted  him. 

16  And  he  asked  the  scribes,  What  question 
ye  with  them  ? 

Yer.  14.  Cf.  the  scene  in  Exod.  xxxii. 
Ver.  15.  Running  to  him.— Contrast  Exod.  xxxiv.  30. 
The  Law  and  the  Gospel. 


person  of  the  Baptist  the  pro- 
phecy had  received  one  fulfil- 
ment. There  may  be  another. 
Christ  points  out  to  them  the 
law  exemplified  in  Elijah,  John, 
and  Himself  (Isa.  liii.  2,  &c). 
Restoreth. — The  true  idea  of 
religion. 

The  whole  story  of  the  Trans- 
figuration demands  careful  me- 
ditation. Christ  made  no  com- 
ment on  it,  apparently,  to  the 
Apostles.  In  numberless  ways 
He  shows  that  He  will  not  save 
men  the  discipline  of  learning 


the  meaning  of  His  doings,  in 
spite  of  the  errors  and  divisions 
that  must  ensue  (Luke  xii.  51). 
God  respects  man's  reason  as 
much  as  his  free  will. 

14.  Questioning.  —  Probably 
disputing  and  inferring  the  fail- 
ure of  the  Master's  power  from 
that  of  His  followers. 

15.  Probably  owing  to  some 
remains  of  the  celestial  glory 
on  His  countenance. 

16.  Question  designed  to 
make  the  scribes  state  clearly 
their  position.     (Error  the  off- 


CHAPTER  IX.  17-21  93 

17  And  one  of  the  multitude  answered  and 
said,  Master,  I  have  brought  unto  thee  my  son, 
which  hath  a  dumb  spirit : 

18  And  wheresoever  he  taketh  him,  he  teareth 
him ;  and  he  foameth,  and  gnasheth  with  his  teeth, 
and  pineth  away ;  and  I  spake  to  thy  disciples, 
that  they  should  cast  him  out;  and  they  could 
not. 

19  He  answered  him,  and  saith,  0  faithless 
generation !  how  long  shall  I  be  with  you  ?  how 
long  shall  I  suffer  you  ?  bring  him  unto  me. 

20  And  they  brought  him  unto  him  :  and  when 
he  saw  him,  straightway  the  spirit  tare  him;  and 
he  fell  on  the  ground,  and  wallowed  foaming. 

21  And  he  asked  his  father,  How  long  is  it  ago 


Ver.  17.  Dumb  spirit. — Confusion  of  cause  and  effect. 
Dumb  =  *  inarticulate,'  cf .  verse  26. 

spring  of  a  refusal  to  do  this.)  into  an   atmosphere  of   unbe- 

They  and    the  Apostles   were  lief  that  such  glories  existed! 

ashamed  (Matt.  xxii.  1 2 ;  Ezek.  also  into  wrangling,  triumph  of 

iii.  27;  Col.  iv.  3  ;   Ps.  li.   15  :  scoffers,  and  unchecked  malig- 

praise  a  gift :  cf.  beginning  of  nity  of  Satan.     The  Lord  feels 

our  daily  service  :  contrast  Is.  it  all.     It  is  a  miniature  por- 

xxx.  15).  trait  of  His  Incarnation.    Gcnc- 

18.  The  whole  dialogue  is  ration,  including  all  present, 
most  dramatic  and  natural :  How  long,  and  the  abrupt  order 
the  needless  dwelling  on  symp-  following,  cf.  John  xiv.  9  ;  xi. 
toms  ;  the  helplessness,  and  34.  Christ's  sojourn  among 
glimmering  faith.  '  They  were  mankind  prolonged  of  His  own 
not  able' (cf.  Gehazi,  2Ki.iv.31).  free  will  (verse  2,  note). 

19.  Consider  the  shock,  after  20.  Tare  him,  as  in  i.  26. 
tasting  the  glories  of  the  hea-  21.  As  before,  it  was  neces- 
venly   world,    to   descend   full  sary  to  draw  out  and  strengthen 


94  THE  GOSPEL  OF  ST.  MARK 

since  this  came  unto  him  ?     And  he  said,  Of  a 
child : 

22  And  ofttimes  it  hath  cast  him  into  the  fire, 
and  into  the  waters,  to  destroy  him :  but  if  thou 
canst  do  any  thing,  have  compassion  on  us,  and 
help  us. 

23  Jesus  said  unto  him,  If  thou  canst  believe, 
all  things  are  possible  to  him  that  believeth. 

24  And  straightway  the  father  of  the  child 
cried  out,  and  said  with  tears,  Lord,  I  believe; 
help  thou  mine  unbelief. 

25  When  Jesus  saw  that  the  people  came  run- 
ning together,  he  rebuked  the  foul  spirit,  saying 
unto  him,  Thou  dumb  and  deaf  spirit,  I  charge 
thee,  come  out  of  him,  and  enter  no  more  into 
him. 


Ver.  23.  Emphasis  on  the  second  person  of  this  verb 
(R.V.). 

Ver.  25.  Seeing,  &c. — To  avoid  excitement.  '/  com- 
mand thee,'  emphatic  in  the  Greek.  The  cure  is  complete 
for  all  time. 


by  utterance  the  father's  faith  but    if    thou   canst    (believe).' 

(iii.  29,  note).     And  he  said. —  There  is   often  a  critical  mo- 

Cf.  Ps.  cxlii.  2.     God  will  not  ment  in  Christ's  miracles.   Will 

dispense  with  petition  any  more  the  sufferer  make  the  effort  or 

than  a  human  father.  not  ? 

22.  But  if  thou  canst. — Sud-  24.  A  beautiful  saying.  The 
denly  breaking  off  in  despera-  consciousness  of  faith  being 
tion.  weak  is  a  sign  of  true  faith. 

23.  Greek  reading  doubtful.  An  unbeliever  has  no  misgiv- 
Probably  a  broken  exclama-  ings  (Luke  xvii.  5;  xviii.  11  ; 
tion,  meaning,   '  not  if  /  can,  Matt.  ix.  13). 


CHAPTER  IX.  26-31  95 

26  And  the  spirit  cried,  and  rent  him  sore,  and 
came  out  of  him :  and  he  was  as  one  dead ;  inso- 
much that  many  said,  He  is  dead. 

27  But  Jesus  took  him  by  the  hand,  and  lifted 
him  up ;  and  he  arose. 

28  And  when  he  was  come  into  the  house,  his 
disciples  asked  him  privately,  Why  could  not  we 
cast  him  out  ? 

29  And  he  said  unto  them,  This  kind  can  come 
forth  by  nothing  but  by  prayer  and  fasting. 

30  And  they  departed  thence,  and  passed 
through  Galilee ;  and  he  would  not  that  any  man 
should  know  it. 

31  For  he  taught  his  disciples,  and  said  unto 
them,  The  Son  of  man  is  delivered  into  the  hands 
of  men,  and  they  shall  kill  him ;  and  after  that 
he  is  killed,  he  shall  rise  the  third  day. 


Ver.  27.  Took  him  by  the  hand.— Dan.  x.  8,  9  ;  Rev. 
i.  17. 

Ver.  31.  For. — Solitude  required  for  this  teaching ; 
lit,  '  He  was  teaching.' 


26.  As  in  spiritual  revivals,  neglected  spiritual  preparation 
the  first  outward  symptom  is  for  a  danger  which  they  heed- 
often  great  weakness  (compare  lessly  encountered  (Matt.  xxv. 
Acts  ix.  1  with  ix.  9  ;  and  Matt.  3  ;  Mark  xiii.  33  ;  Eph.  vi.  18). 
xiv.  29  with  John  xxi.  18).  Contrast    Lam.    iv.    17;    Jer. 

28.  Implies   that  they  had  xliv.  27. 

before  been  more  successful.  30-32.    Notice  the  increas- 

29.  This  kind.—  Some  worse  ing  clearness  of  the  prediction 
than  others  (Matt.  xii.  45 ;  (John  xvi.  4).  Hence  the  im- 
Eph.  vi.  12).    The  Apostles  had  portance   of   such   intimations 


96 


THE  GOSPEL  OF  ST.  MARK 


32  But  they  understood  not  that  saying,  and 
were  afraid  to  ask  him. 

33  And  he  came  to  Capernaum :  and  being  in 
the  house,  he  asked  them,  What  was  it  that  ye  dis- 
puted among  yourselves  by  the  way  ? 

34  But  they  held  their  peace  :  for  by  the  way 
they  had  disputed  among  themselves  who  should 
be  the  greatest. 

35  And  he  sat  down,  and  called  the  twelve,  and 
saith  unto  them,  If  any  man  desire  to  be  first,  the 
same  shall  be  last  of  all,  and  servant  of  all. 

36  And  he  took  a  child,  and  set  him  in  the 


Ver.  36.  Probably  the  words  in  Matthew  about  child- 
likeness  are  part  of  a  different  discourse  (Mark  x.  13). 
Notice  the  different  details  of  Christ's  eloquent  action  in 
the  three  accounts. 


as  Matt,  xxvii.  35  (Luke  xxiv. 
27),  allowing  us  to  learn  that 
God  has  foreseen  all.  And 
yet  Christ  knew  that  the 
Apostles  would  not  under- 
stand ;  nor  did  He  explain 
fully.  His  method  was  to  let 
events  explain,  being  very 
gentle  in  His  dealings  towards 
errors  of  intellect. 

33.  But  when  the  motives 
were  wrong  He  interfered, 
but  not  till  the  Apostles  had 
finished  talking. 

34.  They  looked  forward  to 
being  the  officers  in  a  kingdom. 
The  desire  for  precedence,  the 


most  stubborn  evil  which  our 
Lord  had  to  get  rid  of.  Every- 
thing depended  on  its  being 
cured.  All  sin  is  self-assertion, 
and  any  self-assertion  is  fatal 
to  missionary  work.  Notice 
the  mildness  of  His  rebuke, 
and  compare  accounts  in  Matt, 
and  Luke. 

35.  The  natural  desire  must 
be  transformed.  If  any  man 
would  be  first. — Not  to  be 
pressed  :  it  only  indicates  the 
result  in  God's  sight.  The 
words  servant  of  all  give  the 
connexion  with  what  follows. 


CHAPTER  IX.  37-39 


97 


midst  of  them  :  and  when  he  had  taken  him  in  his 
arms,  he  said  unto  them, 

37  Whosoever  shall  receive  one  of  such  children 
in  my  name,  receiveth  me  :  and  whosoever  shall  re- 
ceive me,  receiveth  not  me,  but  him  that  sent  me. 

38  And  John  answered  him,  saying,  Master,  we 
saw  one  casting  out  devils  in  thy  name,  and  he 
followed  not  us :  and  we  forbad  him,  because  he 
followed  not  us. 

39  But  Jesus  said,  Forbid  him  not :  for  there  is 
no  man  which  shall  do  a  miracle  in  my  name,  that 
can  lightly  speak  evil  of  me. 


Ver.  38.  Cf.  Numb.  xi.  28  ;  Acts  xix.  13  ;  Phil.  i.  18. 
John  perhaps  took  the  lead  in  Peter's  absence  (cf.  ix.  54  ; 
Matt.  xx.  20). 


37.  An  Apostle's  humility  is 
in  ministering  to  the  weak 
simply  because  they  are  weak. 
They  have  their  compensation 
(Matt,  xviii.  10 ;  Luke  xvi. 
25),  and  true  sympathy  with 
them  is  blessed.  The  comple- 
ment of  their  life  is  Christ, 
that  of  Christ's  life  is  the 
Father  (John  vi.  57). 

This  ambition  among  the 
twelve  still  lived  (cf .  Luke  xxii. 
24  with  John  xiii.  4).  It  re- 
appeared generally  in  harsh 
contrast  with  some  action  or 
saying  of  Christ  (x.  37).  Dis- 
tinctions in  the  kingdom  of 
heaven    were    taught    by   the 

5.  T. 


Rabbis ;  it  is,  however,  worse 
to  be  anxious  about  distinctions 
on  earth. 

38.  John,  probably  pricked 
in  conscience  after  the  words 
in  thy  name,  or  jealous  of 
apostolic  dignity  (x.  13).  This 
disciple  may  have  been  wrong, 
but  he  had  not  seceded. 

39.  The  reply  clearly  refers 
to  the  question  of  forbidding, 
and  should  not  be  extended  to 
modern  controversies.  '  Why 
forbid  ?  Such  faith  as  his  will 
not  easily  degenerate  into  hos- 
tility to  Me,  and  that  is  all 
you  have  to  be  concerned 
with. ' 

G 


98 


THE  GOSPEL  OF  ST.  MARK 


40  For  he  that  is  not  against  us,  is  on  our  part. 

41  For  whosoever  shall  give  you  a  cup  of  water 
to  drink  in  my  name,  because  ye  belong  to  Christ, 
verily  I  say  unto  you,  he  shall  not  lose  his  reward. 

42  And  whosoever  shall  offend  one  of  these 
little  ones  that  believe  in  me,  it  is  better  for  him 
that  a  millstone  were  hanged  about  his  neck,  and 
he  were  cast  into  the  sea. 

43  And  if  thy  hand  offend  thee,  cut  it  off:  it 
is  better  for  thee  to  enter  into  life  maimed,  than, 


Ver.  41.  Apparently  connected  with  verse  37  after  the 
interruption. 

Ver.  42.  The  Greek  means  '  a  millstone  too  big  to  be 
turned  by  hand'  (Rev.  xviii.  21).  The  severity  of  the 
saying  consists  in  the  loss  of  burial  involved. 


40.  Clearly  there  were  some 
disciples  commissioned  by  our 
Lord  apart  from  the  twelve. 
Notice,  also,  that  the  twelve 
were  not  always  with  Him. 
Compare  Matt.  xii.  30,  observ- 
ing in  one  text  'us,'  in  the 
other  '  me.'  There  was  as  yet 
no  question  of  opposition  to  an 
organised  body  (John  xvii.  22  ; 
Eph.  i.  22  ;  iii.  6  ;  iv.  4). 

41.  Contrast  the  reception 
foretold  in  Matt.  vii.  22.  All 
depends  on  motive. 

42.  Indicates  God's  estimate 
of  those  who  are  devoid  of  all 
that  men  think  much  of,  but 
have  faith  in  Christ  (Matt.  v. 
3  ;  Isa.  lvii.  15  ;  lxvi.  2  ;  Luke 


i.  52 ;  2  Cor.  xii.  10).  Offend  = 
make  it  difficult  for  them  to 
believe  or  grow  in  goodness, 
not  only  by  temptation,  but 
by  absence  of  humility,  or  of 
willingness  to  serve  them, 
which  brings  Christianity  into 
disrepute. 

43.  If  a  logical  connexion  is 
required  it  may  be  as  follows. 
Verses  37  and  42,  the  need  in 
an  Apostle  for  humility  in  ser- 
vice. (This  will  require  sacri- 
fice, which  seems  to  militate 
against  a  completely  happy- 
life.)  Verse  43,  sqq.,  Life  must 
be  made  safe  before  it  is  made 
complete.  Or  it  may  be  a  tran- 
sition from  offences  in  the  way 


CHAPTER  IX.  44-47 


99 


having  two  hands,  to  go  into  hell,  into  the  fire 
that  never  shall  be  quenched  ; 

44  Where  their  worm  dieth  not,  and  the  fire 
is  not  quenched. 

45  And  if  thy  foot  offend  thee,  cut  it  off :  it  is 
better  for  thee  to  enter  halt  into  life,  than,  having 
two  feet,  to  be  cast  into  hell,  into  the  fire  that 
never  shall  be  quenched  ; 

46  Where  their  worm  dieth  not,  and  the  fire 
is  not  quenched. 

47  And  if  thine  eye  offend  thee,  pluck  it  out : 
it  is  better  for  thee  to  enter  into  the  kingdom  of 


Ver.  45.  Gehenna,  name  given  to  the  fire  in  the  Valley 
of  Hinnom,  south  of  Jerusalem,  where  refuse  was  burnt 
(Isa.  lxvi.  24),  and  used  by  the  Jews  as  the  name  of  the 
place  of  punishment  after  death.  Both  the  great  schools 
of  Jewish  thought  taught  eternity  of  punishment  in  the 
case  of  some. 


of  others  to  offences  in  our  own 
way.  But  ver.se  50  seems  to 
show  that  our  Lord  kept  the  dis- 
pute (34)  in  His  mind  through- 
out. 

44.  Hand,  feet,  eye.  —  All 
that  ministers  to  desire  of  any 
kind.  First  sight  (vii.  22), 
then  approach,  then  seizure. 
In  this  order  our  Lord's  com- 
mand gets  more  and  more  in- 
ward. The  meaning  is  the 
necessity  of  strong  measures  in 
the  spiritual  struggle.  Every 
one   knows   his   own   obstacle 


(Matt.  xi.  12),  and  must  deal 
with  it  vigorously,  even  though 
it  be  something  not  only  inno- 
cent but  beautiful,  like  the  eye. 
Appeal  to  religious  common 
sense,  as  in  viii.  36. 

45-47.  On  the  subject  of  the 
punishment  of  the  wicked  it  is 
important   to   remember    that 

(1)  very    little     is    revealed  ; 

(2)  what  is  revealed  is  unspeak- 
ably terrible  ;  (3)  we  have  not 
the  data  for  forming  any  judg- 
ment as  to  the  justice  of  what 
God  will  do  with  the  obstinately 


IOO 


THE  GOSPEL  OF  ST.  MARK 


God  with  one  eye,  than,  having  two  eyes,  to  be  cast 
into  hell  fire : 

48  Where  their  worm  dieth  not,  and  the  fire 
is  not  quenched. 

49  For  every  one  shall  be  salted  with  fire,  and 
every  sacrifice  shall  be  salted  with  salt. 

50  Salt  is  good:  but  if  the  salt  have  lost 
his  saltness,  wherewith  will  ye  season  it  ?  Have 
salt  in  yourselves,  and  have  peace  one  with 
another. 


Ver.  49.  Cf.  Lev.  ii.  13  ;  Deut.  iv.  24 ;  Mai.  iii.  2. 


impenitent ;  (4)  no  one  is 
coerced  into  goodness  more 
than  into  evil  (Luke  xiii.  34  ; 
Jas.  i.  13);  (5)  the  greatest 
misery  for  a  soul  which  loves 
evil  more  than  goodness  would 
be  eternal  life  with  God  (Isa. 
xxxiii.  14) ;  (6)  we  have  no 
right  to  speak  or  think  of  par- 
ticular individuals  as  lost,  even 
though  no  hint  is  given  us  of 
a  further  probation  after  this 
life. 

49.  Very  difficult,  perhaps  a 
fragment  of  a  longer  discourse. 
See  the  A.V.  reading.  Fire, 
to  cleanse  (1  Cor.  iii.  13) ;  salt, 
preserving  from  corruption.  In 
49   the   two    ideas  combined. 


Apparently  the  effect  of  this 
salting  of  fire  will  be  consum- 
ing, or  purifying,  or  merely  pre- 
serving, according  to  the  mate- 
rial it  acts  on.  Hence  for, 
connecting  with  48. 

50.  Salt  in  its  sacrificial  as- 
pect (Matt.  v.  13).  Compare 
the  well-known  Quis  custodiet 
custodies  ?  There  was  a  Jewish 
saying  of  the  dead,  '  Shake  off 
the  salt,  and  throw  the  flesh  to 
the  dogs.'  We  may  conjecture 
that  the  moral  of  the  discourse 
was  to  point  out  the  impossi- 
bility of  the  Apostles  retaining 
the  salt  of  divine  grace  with- 
out charity  towards  each 
other. 


CHAPTER  X.  1-4  101 


Chapter  X. 


1  And  he  arose  from  thence,  and  cometh  into 
the  coasts  of  Judaea  by  the  farther  side  of  Jordan  : 
and  the  people  resort  unto  him  again ;  and,  as  he 
was  wont,  he  taught  them  again. 

2  And  the  Pharisees  came  to  him,  and  asked 
him,  Is  it  lawful  for  a  man  to  put  away  his  wife  ? 
tempting  him. 

3  And  he  answered  and  said  unto  them,  What 
did  Moses  command  you  ? 

4  And  they  said,  Moses  suffered  to  write  a  bill 
of  divorcement,  and  to  put  her  away. 


Chap.  X.  Ver.  1.  From  thence. — Place  not  known.  A 
long  interval  of  time  between  this  chapter  and  the  last 
(Lnke  xvii.  11-xviii.  15,  &c). 

Ver.  2.  Pharisees. — After  previous  encounters  (Luke 
xvii.). 

Ver.  4.  The  law  forbade  any  one  to  write  Hebrew  char- 
acters :  so  this  rule  involved  the  intervention  of  a  scribe. 


Chap.  X.  2.  Either  to  em-  3.  Not   asked   for    informa- 

broil  Christ  with  the  common  tion,  but  to  fix  their  minds  on 

people,  or  with  Herod  (vi.  17),  the  important  point  (ix.  21,  33). 

or  to  settle   a  question  as  to  4.  Not  as  a  mere  concession 

divorce  disputed  between  rival  to   popular   feeling,   but  as   a 

schools  ;    that  of  Hillel  being  check  involving  deliberation  ; 

lax,    that   of   Shammai   strict,  the  best  preventive  of  further 

There  was  a  great  dissolution  laxity   possible   at    the    time, 

of    morals    prevalent    at    this  Not  permanent  any  more  than 

time.  slavery  or  polygamy. 


102 


THE  GOSPEL  OF  ST.  MARK 


5  And  Jesus  answered  and  said  unto  them,  For 
the  hardness  of  your  heart  he  wrote  you  this 
precept : 

6  But  from  the  beginning  of  the  creation  God 
made  them  male  and  female. 

7  For  this  cause  shall  a  man  leave  his  father 
and  mother,  and  cleave  to  his  wife ; 

8  And  they  twain  shall  be  one  flesh :  so  then 
they  are  no  more  twain,  but  one  flesh. 

9  What  therefore  God  hath  joined  together,  let 
not  man  put  asunder. 


Ver.  8.  Flesh. — The  word  is  often  used  by  St.  Paul  to 
mean  human  life  in  its  various  claims  and  aspirations 
(1  Cor.  vii.  28  ;  2  Cor.  x.  2). 


6.  Nothing  more  striking 
than  the  solemn  tone  of  Scrip- 
ture about  marriage  (Mai.  ii. 
15;  Eph.  v.  28,  32;  1  Cor. 
xii.  27  ;  Rev.  xxi.  9),  a  mea- 
sure of  the  guilt  of  lowering  in 
any  way  men's  idea  of  it.  This 
is  almost  the  only  subject  on 
which  our  Lord  lays  down  a 
prohibition  of  the  nature  of  an 
external  rule  (cf.  Matt.  v.  32 
with  rest  of  v.,  vi.,  vii.).  Male 
and  female. — Perhaps  denoting 
monogamy. 

7.  Unity  emphasised  as 
strongly  as  possible.  Shall 
leave. — Perhaps  with  allusion 
to  the  Incarnation  (Matt. 
xxviii.  20 ;  Eph.  iv.  9  ;  John 
xvii.  5). 


9.  The  practice  of  the  early 
Church  about  divorce  was 
various,  owing  to  the  ambi- 
guity of  Matt.  xix.  9.  This 
text  seems  to  lay  down  equality 
between  the  sexes,  not  yet 
secured  in  England.  Since 
the  Reformation  the  civil  and 
ecclesiastical  laws  have  been 
divergent,  especially  since  1867 
— the  former  encouraging 
divorce  with  ruinous  conse- 
quences. The  permission  given 
by  the  Mosaic  law  is  some- 
thing like  1  Cor.  vii.  6.  There- 
fore refers  back  to  verse  6. 
Verse  8  emphasises  the  human 
unity  of  marriage.  Verse  9 
shows  that  it  has  a  divine  side. 
Selfishness    is    fatal    to    both 


CHAPTER  X.  10-14  103 

10  And  in  the  house  his  disciples  asked  him 
again  of  the  same  matter. 

11  And  he  saith  unto  them,  Whosoever  shall 
put  away  his  wife,  and  marry  another,  committeth 
adultery  against  her. 

12  And  if  a  woman  shall  put  away  her  hus- 
band, and  be  married  to  another,  she  committeth 
adultery. 

13  And  they  brought  young  children  to  him, 
that  he  should  touch  them :  and  his  disciples  re- 
buked those  that  brought  them. 

14  But  when  Jesus  saw  it,  he  was  much  dis- 
pleased, and   said   unto   them,  Suffer   the  little 


Ver.  13.  For  the  transition  between  this  and  the  last 
subject,  see  Rev.  xiv.  4. 

Ver.  14.  As  elsewhere,  when  the  words  are  very  im- 
portant, there  is  a  concurrence  between  the  Evangelists 


(John  xii.  24),  and  without  the  thing    more    contrary   to    the 

Agape  or  Christian  love,  the  spirit     of     Christianity     than 

Eros  or  human  love  will  fade  scorn  (John  vii.  49 ;   Matt.  v. 

away.    (For  the  abiding  power  3  ;  ix.  10;  Rom.  xii.  16). 

of   agape   cf.    John   xv.   9  ;    1  14.  Because  of  their  charac- 

John  ii.  10).  teristic  qualities  ;    absence   of 

14.    'Moved    with    indigna-  self-seeking  ;  trust;  obedience ; 

tion.'    The  only  time  the  word  purity  ;  receptivity  of  spiritual 

is  used  of  Christ.      Once  again  truth  ;    absence  of  prejudice  ; 

He   saw   the   motive   of    self-  wonder.     The  reference  to  in- 

aggrandisement.      Their    own  fant  baptism  is  very  marked, 

position  would  suffer  if  Christ's  See    the    Baptismal     Service, 

dignity   was  impaired.      Com-  This    blessing   was   given    be- 

pare    the    halo    of    etiquette  cause  of  the  faith  of  the  parents, 

thrown  round  a  sovereign  by  The  children  were  very  young 

courtiers.      Also,  there  is  no-  (Luke  xviii.  15).    But  the  main 


io4 


THE  GOSPEL  OF  ST.  MARK 


children  to  come  unto  me,  and  forbid  them  not ; 
for  of  such  is  the  kingdom  of  God. 

15  Verily  I  say  unto  you,  Whosoever  shall  not 
receive  the  kingdom  of  God  as  a  little  child,  he 
shall  not  enter  therein. 

16  And  he  took  them  up  in  his  arms,  put  his 
hands  upon  them,  and  blessed  them. 

17  And  when  he  was  gone  forth  into  the  way, 
there  came  one  running,  and  kneeled  to  him,  and 
asked  him,  Good  Master,  what  shall  I  do  that  I 
may  inherit  eternal  life  ? 

18  And  Jesus  said  unto  him,  Why  callest  thou 


almost  verbally  complete.   Suffer. — As  if  they  would  come 
naturally  by  themselves. 

Ver.  16.  Cf.  Heb.  ii.  13. 

Ver.  17.  Into  the  way. — In  public.    Contrast  John  iii.  2. 


reason  for  the  institution  is 
that  sin  is  unconsciously  in- 
herited. Why  then  should  not 
the  grace  be  unconsciously  re- 
ceived ?  It  is  interesting  to 
compare  the  parallel  accounts 
of  the  different  Evangelists 
(cf.  Matt.  xix.  13).  What 
they  asked  of  Him  as  Man 
He  gave  as  God  (ver.  16). 

15.  Especially  in  the  matter 
of  intellectual  submissiveness  ; 
not  receiving  stupidly,  but  with 
trust,  knowing  the  limits  of 
human  understanding.  A  good 
father  will  not  abuse  a  child's 
trustfulness.     We   ought   also 


to  realise  the  great  act  of  in- 
tellectual humility  it  was  for 
any  one  to  turn  Christian  in 
early  days. 

17.  What  shall  I  do?— This 
seems  to  show  his  conviction 
that  he  could  win  salvation, 
instead  of  receiving  it  (1  Cor. 
iv.  7).  The  idea  of  faith  very 
dim,  though  it  was  in  the  Old 
Testament  (Rom.  x.  8).  For 
the  idea  of  winning  salvation, 
as  by  a  bargain,  cf.  Matt. 
xx.  15  ;  Rom.  iii.  23  ;  and 
conversely,  John  ix.  2  ;  Luke 
xiii.  2. 

18.  The    young    man    had 


CHAPTER  X.  19-21 


105 


me  good?    there  is  none  good,  but  one,  that  is, 
God. 

19  Thou  knowest  the  commandments,  Do  not 
commit  adultery,  Do  not  kill,  Do  not  steal,  Do 
not  bear  false  witness,  Defraud  not,  Honour  thy 
father  and  mother. 

20  And  he  answered  and  said  unto  him,  Master, 
all  these  have  I  observed  from  my  youth. 

21  Then  Jesus  beholding  him,  loved  him,  and 
said  unto  him,  One  thing  thou  lackest :  go  thy 
way,  sell  whatsoever  thou  hast,  and  give  to  the 
poor,  and  thou  shalt  have  treasure  in  heaven : 
and  come,  take  up  the  cross,  and  follow  me. 


Ver.  20.  Cf.  Luke  xv.  29. 
Ver.  21.  Cf.  Isa.  lx.  17. 


Rom.  vii.  14,  24. 


lightly  used  a  word  which 
should  be  reserved  for  God 
(Isa.  vi.  3,  where  a  Greek 
would  have  written  Beauti- 
ful). He  had  but  little  sense 
of  the  Unseen,  but  was  earnest 
in  pursuit  of  virtue.  Christ's 
words  were  to  lift  up  his  idea 
of  holiness. 

19.  The  commandments. — 
Those  are  selected  which  are 
most  outward. 

20.  Probably  not  far  from 
the  exact  truth. 

21.  He  was  self-complacent 
(Matt.  ix.  13),  and  earthly  in 
his  ideas.  But  Jesus  loved 
him  for  (1)  his  sincerity  (Matt. 


v.  8;  Ps.li.  6;  John  i.  47),  and 
(2)  his  zeal  (Rom.  x.  2  ;  Rev. 
iv.  16 ;  Isa.  lxiv.  7  ;  Numb. 
xxv.  13).  The  answer  is,  that 
if  he  would  be  saved  by  works 
the  apostleship  was  before  him  ; 
let  him  detach  himself  from  the 
world,  by  getting  rid  of  pos- 
sessions, land,  houses,  &c.  The 
object  was  to  show  him  what 
virtue  really  meant — to  inflict 
a  blow  to  arouse  him  from  self- 
satisfaction  (Gal.  ii.  19),  and 
so  prepare  his  heart  for  the 
teaching  after  Pentecost.  His 
life  lacked  love,  in  spite  of 
good  conduct,  and  needed  a 
feeling    of    yearning    after    a 


io6 


THE  GOSPEL  OF  ST.  MARK 


22  And  he  was  sad  at  that  saying,  and  went 
away  grieved ;  for  he  had  great  possessions. 

23  And  Jesus  looked  round  about,  and  saith 
unto  his  disciples,  How  hardly  shall  they  that 
have  riches  enter  into  the  kingdom  of  God ! 

24  And  the  disciples  were  astonished  at  his 
words.  But  Jesus  answereth  again,  and  saith 
unto  them,  Children,  how  hard  is  it  for  them 
that  trust  in  riches  to  enter  into  the  kingdom 
of  God ! 

25  It  is  easier  for  a  camel  to  go  through  the 
eye  of  a  needle,  than  for  a  rich  man  to  enter  into 
the  kingdom  of  God. 

26  And  they  were  astonished  out  of  measure, 


Ver.  22.  Cf.,  however,  Acts  iv.  35. 


Personal     God.       Treasure. — 
Luke  xvi.  9. 

It  is  quite  wrong  to  suppose 
that  this  injunction  refers  to 
all  Christians  at  all  times  (1 
Tim.  vi.  17  ;  v.  8),  except  as 
far  as  it  repeats  ix.  43.  Con- 
trast Luke  xix.  9. 

23.  Hardly. — This  is  an  ex- 
pression of  a  fact  uttered  in 
pity.  Strikingly  true  at  that 
time,  when  joining  the  Church 
meant  casting  away  all  pre- 
judices of  rank  or  station  (1 
Cor.  ii.  8  ;  2  Cor.  iii.  14). 
Meaning  '  with  difficulty.' 

24.  Though  poor  themselves 
they  were  concerned  about  the 


salvation  of  others.  Jesus' 
answer  is  not  a  whittling  away 
of  the  first  remark  ;  to  have 
riches  and  not  to  '  trust  in  them ' 
is  beyond  man's  strength. 

25.  The  camel  seems  chosen 
for  its  unwieldiness  and  slow- 
ness when  burdened.  Riches 
procure  all  delights,  and  so 
make  detachment  "from  the 
world  very  hard.  A  rich  Chris- 
tian is  deceived  into  thinking 
this  life  sufficient  (Luke  xii. 
19 ;  1  John  ii.  17).  Riches 
like  a  phantom  (Col.  iii.  5 ; 
Matt.  xiii.  22).  For  the  safe- 
guard, cf.  Luke  xi.  41. 

26.  Like    the    young    man, 


CHAPTER  X.  27-31  107 

saying    among    themselves,    Who    then    can   be 
saved  ? 

27  And  Jesus  looking  upon  them  saith,  With 
men  it  is  impossible,  but  not  with  God  :  for  with 
God  all  things  are  possible. 

28  Then  Peter  began  to  say  unto  him,  Lo,  we 
have  left  all,  and  have  followed  thee. 

29  And  Jesus  answered  and  said,  Verily  I  say 
unto  you,  There  is  no  man  that  hath  left  house, 
or  brethren,  or  sisters,  or  father,  or  mother,  or 
wife,  or  children,  or  lands,  for  my  sake,  and  the 
gospel's, 

30  But  he  shall  receive  an  hundred-fold  now 
in  this  time,  houses,  and  brethren,  and  sisters, 
and  mothers,  and  children,  and  lands,  with  per- 
secutions; and  in  the  world  to  come  eternal 
life. 

31  But  many  that  are  first  shall  be  last;  and 
the  last  first. 


Ver.  27.  Jer.  xxxii.  17  ;  Luke  i.  37. 
Ver.  30.  2  Chron.  xxv.  9. 


they  thought  only  of  '  natural '  present  time  V  (Rom.  viii.  28). 

forces  (John  iii.  2,  5).  Every  true    believer   more   or 

27.  Even  though  He  works  less  shifts  his  affections  from 
by  law,  and  without  coercing  natural  to  spiritual  relation- 
men's  wills.  ships  (Luke  viii.  19-21,  cf.  1-3; 

28.  Began.  —  Perhaps  stop-  Gal.  i  v.  19).  Besides  the  com  - 
ping  in  confusion.  pensation  of  self-sacrifice,  the 

29.  30.  Seldom  now,  but  safeguard  of  persecution  is 
often  then,  such  renunciations  added,  to  prevent  the  world 
were  necessary.     How  '  in  this  resuming  its  sway. 


108  THE  GOSPEL  OF  ST.  MARK 

32  And  they  were  in  the  way  going  up  to  Jeru- 
salem ;  and  Jesus  went  before  them :  and  they 
were  amazed;  and  as  they  followed,  they  were 
afraid.  And  he  took  again  the  twelve,  and  began 
to  tell  them  what  things  should  happen  unto  him, 

33  Saying,  Behold,  we  go  up  to  Jerusalem  ;  and 
the  Son  of  man  shall  be  delivered  unto  the  chief 
priests,  and  unto  the  scribes,  and  they  shall  con- 
demn him  to  death,  and  shall  deliver  him  to  the 
Gentiles ; 

34  And  they  shall  mock  him,  and  shall  scourge 
him,  and  shall  spit  upon  him,  and  shall  kill  him ; 
and  the  third  day  he  shall  rise  again. 

35  And  James  and  John,  the  sons  of  Zebedee, 


Ver.  32.  Were  amazed. — Very  emphatic  word  (i.  27  ; 
x.  24  ;  Luke  v.  9  ;  Acts  iii.  10).  He  took  again.  Apart, 
privately. 

Ver.  35.  Cf.  St.  Matthew's  account. 


32.  Jerusalem  =  '  the  city  of  34.  Notice  the  increased 
peace ; '  yet  a  scene  of  con-  clearness  of  detail  each  time, 
tinual  war  ( Judg.  i.  8) ;  seven-  The  Apostles  could  not  get  over 
teen  times  besieged,  twice  their  prejudice  that  such  a 
razed,  before  its  destruction,  prospect  conflicted  with  Christ's 
So  called  as  the  place  where  dignity.  When  faith  seems  to 
Christ  made  peace  (Col.  i.  20).  contradict  faith,  it  is  wrong 
Were  afraid. — From  a  sense  of  to  empty  God's  message  of  its 
the  greatness  of  the  impending  plain  meaning.  They  said  no- 
struggle.  To  tell  them. — It  is  thing,  remembering  viii.  33. 
important  for  us  to  remember  35.  They  wished  to  keep 
that  our  sufferings  are  fore-  their  desires  secret  from  the 
known.  This  is  the  fifth  an-  rest.  Their  hope  was  to  be  re- 
nouncement, latively  greater  than  the  rest ; 


CHAPTER  X.  36-39  109 

come  unto  him,  saying,  Master,  we  would  that 
thou  shouldest  do  for  us  whatsoever  we  shall 
desire. 

36  And  he  said  unto  them,  What  would  ye 
that  I  should  do  for  you  ? 

37  They  said  unto  him,  Grant  unto  us  that  we 
may  sit,  one  on  thy  right  hand,  and  the  other  on 
thy  left  hand,  in  thy  glory. 

38  But  Jesus  said  unto  them,  Ye  know  not 
what  ye  ask.  Can  ye  drink  of  the  cup  that  I 
drink  of  ?  and  be  baptized  with  the  baptism  that 
I  am  baptized  with  ? 

39  And  they  said  unto  him,  We  can.  And 
Jesus  said  unto  them,  Ye  shall  indeed  drink 
of  the  cup  that  I  drink  of:  and  with  the  bap- 
tism that  I  am  baptized  withal  shall  ye  be 
baptized : 


but  the  request  implied  faith  events  do  that  (xv.  40  ;   Acts 

in   Christ's    power,   and    high  xii.   2  ;    Eev.  i.   9).     The  cup 

aspirations.  and  the  baptism  seem  to  refer 

36.  Cf.  ix.   33.     When   the  to  the  two  sacraments. 

spirit  of  self-aggrandisement  is  39.  Our   Lord's    answer    to 

working,  Christ  interferes.  prayer  is  to  give  not  rewards, 

37.  ^Besides  its  ambition,  the  but  opportunities  (ver.  21).  So 
request  ignored  the  law  of  the  when  we  pray  that  we  may 
Cross  (Rom.  viii.  17).  Christ  grow  in  goodness,  suffering  is 
does  not  rebuke  their  boldness,  provided  (cf.  Acts  ix.  11  with 
but  their  ignorance  of  spiritual  ix.  16  ;  and  John  ii.  3  with 
laws  (Rom.  x.  19;  Ps.  lxxiii.  Luke  ii.  35).  Glory  without 
22 ;  1  Cor.  xiv.  38 ;  Eph.  iv.  discipline  would  be  our  de- 
18;  2  Peter  iii.  5).  Cf .  1  Kings  struction  (Isa.  xxxiii.  14).  'We 
xxii.  19.  are  able,'  shows  the  request  to 

38.  Christ  does  little  to  en-  be  genuine, 
lighten    them    now,   but    lets 


no  THE  GOSPEL  OF  ST.  MARK 

40  But  to  sit  on  my  right  hand  and  on  my  left 
hand,  is  not  mine  to  give ;  but  it  shall  be  given  to 
them  for  whom  it  is  prepared. 

41  And  when  the  ten  heard  if,  they  began  to 
be  much  displeased  with  James  and  John. 

42  But  Jesus  called  them  to  him,  and  saith 
unto  them,  Ye  know  that  they  which  are  accounted 
to  rule  over  the  Gentiles  exercise  lordship  over 
them;  and  their  great  ones  exercise  authority 
upon  them. 

43  But  so  shall  it  not  be  among  you:  but 
whosoever  will  be  great  among  you,  shall  be 
your  minister : 

44  And  whosoever  of  you  will  be  the  chiefest, 
shall  be  servant  of  all. 


Ver.  40.  Perhaps  the  meaning  should  be  '  except  to  those, 
&c,  i.e.,  not  arbitrarily.  The  A.V.  and  E.V.  seem  to  con- 
tradict the  idea  of  Christ  being  the  giver  (John  x.  28). 

Ver.  42.  Cf.  Zech.  iv.  6. 


40.  Means  that  what  is  ulti-  does  not  forbid  the  institution 
mately  given  shall  be  in  accord-  of  rulers,  but  the  spirit  of 
auce  with  eternal  laws  (Rom.  forceful  lordship. 

xi.  2).  44.  Words  impossible  to  un- 

41.  Ambition  stirs  envy  just  derstand  had  not  Christ  illus- 
as  humility  stills  it.  This  was  trated  them  (John  xiii.  14  ;  x. 
censoriousness  on  the  part  of  18).  Servant  of  all. — Stronger 
the  ten,  springing  from  their  than  '  minister.'  The  saying 
own  pride.  They  were  more  hallows  all  drudgery  and  limi- 
to  blame,  as  their  ambition  was  tation  in  Christian  service.  Of 
not  open.  course  the  idea  of  being  first 

43.  A  strong  assertion  of  the  through    humiliation   excludes 


nullity  of  human  estimates.   It     all  ambition. 


CHAPTER  X.  45-48  in 

45  For  even  the  Son  of  man  came  not  to  be 
ministered  unto,  but  to  minister,  and  to  give  his 
life  a  ransom  for  many. 

46  And  they  came  to  Jericho :  and  as  he  went 
out  of  Jericho  with  his  disciples  and  a  great 
number  of  people,  blind  Bartimaeus,  the  son  of 
Timreus,  sat  by  the  highway  side,  begging. 

47  And  when  he  heard  that  it  was  Jesus  of 
Nazareth,  he  began  to  cry  out,  and  say,  Jesus, 
thou  Son  of  David,  have  mercy  on  me. 

48  And  many  charged  him  that  he  should  hold 


Ver.  46.  Cf.  St.  Matt,  and  St.  Luke.  There  seems  no 
doubt  that  there  were  two  beggars  :  perhaps  both  healed. 

Ver.  47.  Nazarene. — No  longer  a  term  of  reproach. 
Son  of  David. — Ezek.  xxiv.  23. 


45.  Insists  on  our  imitating  under  a  curse  (Josh.  vi.  26). 
our  Lord  in  His  independence  Jerusalem  representing  heaven, 
of  human  help  (Luke  ix.  58,  Son  of  Timceus. — Name  pro- 
but  viii.  3),  and  in  His  office  bably  known  as  he  became  a 
of  Redeemer  as  far  as  we  can  disciple  (ver.  52).  By  the  way 
(Ps.  li.  13).  Ransom. — Paid  to  side. — Cf.  John  xiv.  6  ;  Acts 
God  the  Father  in  man's  stead,  xix.  9  ;  xxiv.  14. 

and  yet  not  so  as  to  leave  man  47.  The  two  ingredients  of 

free  of  obligation   (Isa.  xxxv.  faith  manifest;    the   sense   of 

10  ;  Phil.  ii.  12  ;  Rom.  vi.  3).  need  and  trust  in  Christ,  based 

For  many. — Compare  Heb.  ix.  on  what  knowledge  he  had  of 

28  with  1  Tim.  ii.  6.     In  short,  the  Messiah  (Isa.  xxxv.  5). 

Christ's  greatness  consists   in  48.  Two  vivid  contrasts,  the 

the   utmost    conceivable    self-  desire   of   faith    with   that    of 

sacrifice.  ambition  (ver.   37),  and   with 

46.  The  mystical  interpreta-  that  of  the  multitude  desirous 
tion  of  the  miracle  is  distinct,  to  do  worldly  honour  to  Christ. 
Jericho,   the    city    of    priests,  Possibly  He  was   teaching  at 


H2  THE  GOSPEL  OF  ST.  MARK 

his  peace:  but  he  cried  the  more  a  great  deal, 
Thou  Son  of  David,  have  mercy  on  me. 

49  And  Jesus  stood  still,  and  commanded  him 
to  be  called.  And  they  call  the  blind  man,  say- 
ing unto  him,  Be  of  good  comfort,  rise ;  he  calleth 
thee. 

50  And  he,  casting  away  his  garment,  rose,  and 
came  to  Jesus. 

51  And  Jesus  answered  and  said  unto  him, 
What  wilt  thou  that  I  should  do  unto  thee  ?  The 
blind  man  said  unto  him,  Lord,  that  I  might 
receive  my  sight. 

52  And  Jesus  said  unto  him,  Go  thy  way  ;  thy 
faith  hath  made  thee  whole.  And  immediately 
he  received  his  sight,  and  followed  Jesus  in  the 
way. 

Ver.  51.  Rabboni. — Term  of  great  respect  (John  xx. 
16). 

the  moment.     If  Luke  xix.  2  50.  Casting  away  (Phil.   iii. 
sqq.  preceded  this,  no  wonder  7). — All  this  before  he  had  re- 
they  were  impatient,  hurrying  ceived  any  light  at  all.     Most 
on  for  some  manifestation  at  people    demand    light     before 
Jerusalem.     The  simple  cry  of  they  trust, 
faith,  always  rebuked  by  ave-  51.  Asked  in  order  that  the 
rage  public  opinion  at  first  (cf.  demand  might  be  more  precise 
ver.  49).     But  in  the  world's  than  before, 
history  the  din  of  events  never  52.    See    on    ver.    47,    and 
drowns  the  appeal  of  faith  for  on    ii.    5.     Saved    thee. — Pro- 
light  (Luke  i.  78).  bably   said    to    show    us    the 
49.  The  world's  attitude  to-  saving   effects   of   faith,   espe- 
wards     religion    when     fairly  cially    when     exercised     with 
acknowledged.       Thee.  —  One  alacrity, 
among  so  many. 


CHAPTER  XL  1,2  113 


Chapter  XI. 

1  And  when  they  came  nigh  to  Jerusalem,  unto 
Bethphage,  and  Bethany,  at  the  mount  of  Olives, 
he  sendeth  forth  two  of  his  disciples, 

2  And  saith  unto  them,  Go  your  way  into  the 
village  over  against  you :  and  as  soon  as  ye  be 
entered  into  it,  ye  shall  find  a  colt  tied,  whereon 
never  man  sat ;  loose  him,  and  bring  him. 


Chap.  XL  Ver.  1.  The  raising  of  Lazarus  had  happened 
a  few  weeks  before.  Christ's  retirement  had  quickened 
the  excitement.  Bethphage. — About  three-quarters  of  a 
mile  nearer  Jerusalem  than  Bethany. 

Yer.  2.  Colt  and  the  ass  (Matt.).  Cf.  Judg.  v.  10  ;  x.  4  ; 
Zech.  ix.  9.  The  details  seem  to  show  that  St.  Peter  was 
one  of  those  sent. 

Chap.  XL  1.  From  John  xii.         2.    The    ass    and    the    colt 

13,  14,  it  seems  that  the  people  (1  Kings  i.  33).     Among  many 

first  came  with  branches,  and  mystic  meanings,  we  may  see 

then  Christ  sent  the  Apostles,  the  prefiguring  of  the  Gentile 

making   a   long    pause   before  and  Jewish  Church  (Rom.  xi. 

starting.    Everything  was  done  17).       Meekness    thus    shown 

deliberately  to  foster  the  ex-  (Job  xxxix.   19  ;    Exod.  xv.  1  ; 

citement.  (1.)  To  demand  horn-  Ps.  lxxvi.  6)  as  a  sign  of  royalty, 

age  as  sovereign  ;  this  idea  of  because  it  is  in  itself  a  force. 

Christ  often  needs  reviving.  (2.)  No    man    ever    yet    sat. — The 

To  fulfil  prophecy.    (3.)  To  help  heathen  moral  law  had  never 

forward  events  (John  xii.  19).  been     obeyed    as      a      divine 

Two   batches  of  people,   from  utterance,    like    that     of    the 

Jerusalem,   and   those   accom-  Jews  ;  or  else  a   divine  claim 

panying   Him.      Two. — (Matt,  underlay    the     words     (Num. 

xviii.  19  ;  Mark  vi.  7  ;  Rev.  xi.  xix.  2  ;   Deut.  xxi.  3  ;    1  Sam. 

3  ;  John  viii.  17  ;  Josh.  ii.  4).  vi.  7). 

S.  T.  H 


ti4  THE  GOSPEL  OF  ST.  MARK 

3  And  if  any  man  say  unto  you,  Why  do  ye 
this  ?  say  ye  that  the  Lord  hath  need  of  him ;  and 
straightway  he  will  send  him  hither. 

4  And  they  went  their  way,  and  found  the  colt 
tied  by  the  door  without,  in  a  place  where  two 
ways  met ;  and  they  loose  him. 

5  And  certain  of  them  that  stood  there  said 
unto  them,  What  do  ye,  loosing  the  colt  ? 

6  And  they  said  unto  them  even  as  Jesus  had 
commanded  :  and  they  let  them  go. 

7  And  they  brought  the  colt  to  Jesus,  and  cast 
their  garments  on  him ;  and  he  sat  upon  him. 

8  And  many  spread  their  garments  in  the  way ; 
and  others  cut  down  branches  off  the  trees,  and 
strawed  them  in  the  way. 


Ver.  3.  The  Lord. — The  answer  was  effectual  in  in- 
spiring a  kind  of  awe.  Possibly  the  householder  was 
known  to  them.  It  was  a  sovereign's  claim  on  man's 
property  (Pro v.  xix.  17). 

Ver.  7.  2  Kings  ix.  13  ;  Mai.  iii.  1. 

4,  5.  These  verses  read  like  the    acclamations    were   given 

an   acted   parable.     The  atti-  in    hollow  recognition   of   His 

tude  of  the  world  while  Christ's  wonder-working  power.      The 

ministers  are  claiming  for  Him  people  could   not    have  really 

both   Jew    and   Gentile.     Cf.  understood  the  prophecy.  Jesus 

Acts,  passim.  estimates  their  zeal  at  its  true 

6.  Luke  xii.  12 ;  Acts  iv.  value  (John  ii.  25).  His  be- 
19-21.  haviour  is  throughout  that  of 

7.  The  symbolism  would  be  One  thinking  for  others, 
perfect  if  our  Lord  first  rode  8.    Branches  of   palm  (Rev. 
the   ass,    then   dismounted   to  vii.  9  ;  Neh.  viii.  15) ;  probably 
weep    over    Jerusalem,    then  for   use   in    Jerusalem     (John 
mounted   the   colt.      Most   of  xii.  13).     Garments. — Different 


CHAPTER  XI.  9-12  115 

9  And  they  that  went  before,  and  they  that 
followed,  cried,  saying,  Hosanna;  Blessed  is  he 
that  cometh  in  the  name  of  the  Lord : 

10  Blessed  be  the  kingdom  of  our  father  David, 
that  cometh  in  the  name  of  the  Lord :  Hosanna 
in  the  highest. 

11  And  Jesus  entered  into  Jerusalem,  and  into 
the  temple :  and  when  he  had  looked  round  about 
upon  all  things,  and  now  the  eventide  was  come, 
he  went  out  unto  Bethany  with  the  twelve. 

12  And  on  the  morrow,  when  they  were  come 
from  Bethany,  he  was  hungry : 


Ver.  9.  Taken  from  Ps.  cxviii.  Sung  by  the  Levites 
and  the  offerers  of  the  Paschal  Lamb.  Hosanna  =  '  Save 
me  now  ; '  or,  '  A  Jesus  be  to  me.' 

Ver.  12.  The  morrow.  —  Monday  in  Holy  Week. 
March,  a.d.  28. 

nations  surrendering  their  spe-  11.    Looked  round. — Think- 

cial    tribute    of    manners   and  ing,  we  may  suppose,   of   the 

character  to  Christ,  as  history  hollowness  of  all  the  prepara- 

proceeds    on    its    way     (Gen.  tions  for  the   Feast,   and   the 

xxviii.    20 ;    2   Kings    vi.   19  ;  impending  destruction,  and  of 

Isa.   xxx.  21;   xlii.  24;   John  Mai.  iii.  1.     The  spectacle  was 

xiv.  6  ;  Isa.  lxiii.  1).  a  gorgeous  one,   and   all  was 

9.    The   words    taken   from  done  in  the  most  exact  routine, 

the  Temple  Services,  and  heed-  but  in  blindness  and  unbelief 

lessly  combined  by  the  mob,  (Lam.  iv.  1,  2;  Isa.  v.  4;  Ps. 

express  with  great  distinctness  li.  18). 

(1)    sense  of   sin,  (2)   trust  in  12.     Hungered.  —  Probably 

God's  power,  (3)  acknowledg-  after  spending  the  night  out  of 

ment  of  Christ's  Messiahship,  doors.     He  was  on  his  way  to 

(4)  and  Divinity.     Cf.  the  be-  Jerusalem,  to  see  if  the  Jews 

ginning   of    our  Morning  and  would  recognise  Him  after  the 

Evening  Services.  ovation. 


n6  THE  GOSPEL  OF  ST.  MARK 

13  And  seeing  a  fig  tree  afar  off,  having  leaves, 
he  came,  if  haply  he  might  find  any  thing  thereon  : 
and  when  he  came  to  it,  he  found  nothing  but 
leaves ;  for  the  time  of  figs  was  not  yet. 

14  And  Jesus  answered  and  said  unto  it,  No 
man  eat  fruit  of  thee  hereafter  for  ever.  And  his 
disciples  heard  it. 

15  And  they  come  to  Jerusalem :  and  Jesus 
went  into  the  temple,  and  began  to  cast  out  them 
that  sold  and  bought  in  the  temple,  and  over- 
threw the  tables  of  the  moneychangers,  and  the 
seats  of  them  that  sold  doves ; 


Ver.  13.  The  fig  ordinarily  bears  fruit  first,  then  foliage. 
This  was  unusually  early  for  either.  Afar  off  implies  a 
solitary  tree  (Matt.),  which,  from  exposure  to  sun  or  from 
some  peculiarity  in  the  soil  or  aspect,  was  of  precocious 
foliage.     This  was  Christ's  only  miracle  of  destruction. 

Ver.  14.  Apparently  the  leaves  began  to  shrivel  at  once. 

Ver.  15.  Cattle  for  sacrifice  had  to  be  unblemished  (Exod. 
xii.  5,  &c).  This  was  settled  by  long  scrutiny,  and  it  was 
a  great  convenience  for  the  country  people  to  be  able  to 

13.  The  tree  was  cursed  be-  i.  13  ;  James  ii.  17).  As  to 
cause  the  premature  foliage  human  estimates,  Matt.  v.  11  ; 
had  prevented  any  chance  of     Isa.  xvi.  9. 

fruit;     not   merely   for   being         15.  When  our  Lord  had  les- 
barren.  sons  to  teach  too  deep  for  words 

14.  It  is  Christ's  verdict  on     He  acted  a  parable. 

all  pretentiousness,  and  found  Contrast    with    the    earlier 

a  fulfilment  in  the  Jews.     Ef-  cleansing  (John  ii.).     This  was 

forts  after  making  a  good  show  far  more  severe.      The  action 

exhaust  the  strength  for  fruit-  reveals  the  methods  of  judg- 

bearing  (Isa.  xxviii.  4  ;  Ezek.  ment  (Mai.  iii.  1-3  ;  Lev.  xix. 

xxxvi.  30  ;  Matt.  xii.  33  ;  Rom.  30).      Fur  its  connexion  with 


CHAPTER  XI.  16-20  117 

16  And  would  not  suffer  that  any  man  should 
carry  any  vessel  through  the  temple. 

17  And  he  taught,  saying  unto  them,  Is  it  not 
written,  My  house  shall  be  called  of  all  nations 
the  house  of  prayer  ?  but  ye  have  made  it  a  den 
of  thieves. 

18  And  the  scribes  and  chief  priests  heard  it, 
and  sought  how  they  might  destroy  him  ;  for  they 
feared  him,  because  all  the  people  was  astonished 
at  his  doctrine. 

19  And  when  even  was  come,  he  went  out  of 
the  city. 

20  And  in  the  morning,  as  they  passed  by,  they 
saw  the  fig  tree  dried  up  from  the  roots. 


buy  an  animal  certificated  at  Jerusalem.  Those  who  came 
from  countries  where  foreign  coin  was  current  had  to 
change  it  for  Jewish  half-shekels.  This  was  accompanied 
by  much  cheating  and  quarrelling.  Frobably  the  profits 
of  this  traffic  went  to  the  sons  of  Annas  the  High  Priest. 

the  Passover,  cf.   Ex.  xii.  15).  God's  scheme  to  issue  differently 

The  excuse  for  all  this  defile-  (Rom.  xi.  15).    Den  of  thieves. — 

ment  was  religious  observance.  In  contrast  with  verse  14. 

16.  Forbidding  all  trace  of  18.  The  leaders  of  the  people 
secular  occupation.  Cf.  1  Cor.  utterly  unmoved  by  the  teach- 
iii.  17;  vi.  19;  Rev.  xi.  19.  ing  except  to  envy;    Christ's 

17.  All  nations. — God's  de-  strength  showing  up  their 
sign  was  that  the  gospel  should  weakness.  The  people  hung 
spread  through  the  chosen  upon  His  words,  as  He  put 
people  from  Jerusalem  (John  forth  His  utmost  power  to 
iv.  22;  Isa.  ii.  3;  xlvi.  13).  prepare  them  to  be  gathered 
But  the  degradation  of  their  into  His  kingdom. 

religion  into  a  thing  of  national  20.  The  sentence  was  steri- 
vanity  and  covetousness  caused     lity,  but  ended  in  death.     The 


u8  THE  GOSPEL  OF  ST.  MARK 

21  And  Peter,  calling  to  remembrance,  saith 
unto  him,  Master,  behold,  the  fig  tree  which  thou 
cursedst  is  withered  away  ! 

22  And  Jesus,  answering,  saith  unto  them, 
Have  faith  in  God. 

23  For  verily,  I  say  unto  you,  That  whosoever 
shall  say  unto  this  mountain,  Be  thou  removed, 
and  be  thou  cast  into  the  sea ;  and  shall  not  doubt 
in  his  heart,  but  shall  believe  that  those  things 
which  he  saith  shall  come  to  pass ;  he  shall  have 
whatsoever  he  saith. 

24  Therefore  I  say  unto  you,  What  things 
soever  ye  desire  when  ye  pray,  believe  that  ye 
receive  them,  and  ye  shall  have  them. 

25  And  when  ye  stand  praying,  forgive,  if  ye 
have  ought  against  any;   that  your  Father  also 

contrast  suggested  by  its  for-  taining      mystical      meanings 

mer   exuberance,    and  by  the  (Zech.  iv.  7,  &c).    The  promise 

continuing    splendour   of    the  implies  certain  obvious  limita- 

Temple,    &c,    very    startling  tions    which    experience    will 

(Isa.  v.  24  ;  Cant.  ii.  13  ;  Rev.  show  (Pro v.  xxviii.  9  ;  Isa.  i.  15 ; 

vi.  13  ;  Jer.  xxiv.  3;   Matt.  iii.  John  xvi.  23  ;  James  iv.  3). 

10).  24.  Prayer  must  be  offered 

21.   Not   an    ordinary   com-  in  hope  and  charity,  as  well  as 

ment,  as  if  surprised.     He  was  in  faith.      Ye  shall  have  them, 

thinking  of  the  meaning  of  his  lit.  '  it  shall  be  to  you.'    What  ? 

Lord  destrojdng  anything  (vi.  Not  always  what  is  asked,  but 

56  ;  Acts  v.  10).  something  ;  power  to  bear  the 

23.   No  allusion  to  the  Jews,  refusal  (Luke  xxii.  43  ;  2  Cor. 

as  that  was  not  the  subject  that  vi.   10).      This  may  be  antici- 

most    concerned    the    twelve,  pated  (Isa.  Ixv.  24). 

Faith,    not   only    powerful    in  25.  Prayer  should  be  social 

judgment,  but  to  receive  bless-  (Heb.  x.  25),  and  the  unforgiv- 

ings.  Mountain. — A  proverbial  ing  spirit  is  selfish  (John  xii. 

expression,  but  no  doubt  con-  24  ;  Matt.  vi.  14). 


CHAPTER  XI.  26-29  119 

which  is  in  heaven  may  forgive  you  your  tres- 
passes. 

26  But  if  ye  do  not  forgive,  neither  will  your 
Father  which  is  in  heaven  forgive  your  tres- 
passes. 

27  And  they  come  again  to  Jerusalem  :  and  as 
he  was  walking  in  the  temple,  there  come  to  him 
the  chief  priests,  and  the  scribes,  and  the  elders, 

28  And  say  unto  him,  By  what  authority  doest 
thou  these  things  ?  and  who  gave  thee  this  autho- 
rity to  do  these  things  ? 

29  And  Jesus  answered  and  said  unto  them,  I 
will  also  ask  of  you  one  question,and  answerme,and 
I  will  tell  you  by  what  authority  I  do  these  things. 


Ver.  27.  Tuesday  in  Holy  Week.  Chief  priests,  &c — 
Representing  the  spirituality,  dignity,  and  knowledge  of 
the  nation. 

Ver.  28.  Rabbis  were  formerly  commissioned  to  teach ; 
Jesus  claimed  far  more ;  and  His  interference  in  the 
Temple  set  Him  above  every  one.  'How  far  does  the 
authority  go  ?    Who  gave  it  ? ' 

27.  Evidently  our  Lord's  depends  on  the  tone  (cf. 
teaching  through  this  week  Luke  i.  18  with  i.  34).  They 
was  overwhelmingly  impres-  concerned  Christ's  actions, 
sive.  It  made  no  sort  of  im-  which  indicated  the  loftiest 
pression  on  the  rulers,  but  Messianic  claim.  Words  would 
moved  them  to  envy  (ver.  18).  have  been  lost  on  these  people. 

28.  Imagine  the  scene.  The  They  ought  to  have  asked  this 
most  dignified  men  in  Jerusa-  question  long  before. 

lem,  who  professed  to  have  an  29.  Not  an  evasion,  but  a  clue 

answer  to  every  question,  pub-  to  the  answer.      Jesus   might 

licly  challenging  Christ.    Ques-  have  appealed  to  His  miracles  or 

tions  quite  legitimate,  but  all  to  prophecy  ;  but  cf.  Matt.  xi.  9. 


120 


THE  GOSPEL  OF  ST.  MARK 


30  The  baptism  of  John,  was  it  from  heaven, 
or  of  men  ?     Answer  me. 

31  And  they  reasoned  with  themselves,  saying, 
If  we  shall  say,  From  heaven ;  he  will  say,  Why 
then  did  ye  not  believe  him  ? 

32  But  if  we  shall  say,  Of  men ;  they  feared 
the  people  :  for  all  men  counted  John,  that  he  was 
a  prophet  indeed. 

33  And  they  answered  and  said  unto  Jesus, 
We  cannot  tell.  And  Jesus  answering  saith  unto 
them,  Neither  do  I  tell  you  by  what  authority  I 
do  these  things. 


Ver.  32.  The  Temple  was  at  this  time  full  of  high- 
spirited  Galilseans,  as  well  as  those  of  Judaea,  who  flocked 
to  hear  John. 


30.  Baptism. — Not  preach- 
ing, because  the  one  they  pro- 
bably disowned,  not  the  other 
(Matt.  iii.  7).  This  answer  was 
given  in  mercy  (iv.  2,  note). 

31.  They  evidently  knew 
what  John  had  said.  Why  did 
they  not  boldly  say  'from 
heaven  '  ?  They  shrank  in  fear 
from  the  presence  of  God  (Matt, 
ii.  3),  which  demanded  their 
own  humiliation  (cf.  John  xii. 
19  with  iii.  30).  Their  dreams 
of  a  Messiah  flattered  their 
ease  and  pride. 

32.  Like  others,  convention- 
ally religious  for  fear  of  men's 
verdict. 

33.  No  doubt  this  bitter  con- 


fession hastened  on  xiv.  1. 
Notice  God's  silence  to  insin- 
cere hearts.  It  is  most  im- 
portant to  observe  that  this 
episode  forbids  us  to  be  vague 
in  our  fundamental  beliefs 
about  God's  revelation  (com- 
pare carefully  Matt.  xvi.  14- 
18).  The  most  impressive  fact 
for  the  Jews  of  that  day  was 
the  mission  of  the  Baptist. 
Christ  asks  what  they  thought 
of  it,  and  because  they  wouldn't 
say,  judges  them  unfit  for  a 
further  revelation.  They 
wouldn't  make  the  moral  effort 
to  understand  what  was  the 
logical  outcome  of  God's  first 
message. 


CHAPTER  XII.  1-3  121 


Chapter  XII. 


1  And  he  began  to  speak  unto  them  by  parables. 
A  certain  man  planted  a  vineyard,  and  set  an 
hedge  about  it,  and  digged  a  place  for  the  winefat, 
and  built  a  tower,  and  let  it  out  to  husbandmen, 
and  went  into  a  far  country. 

2  And  at  the  season  he  sent  to  the  husband- 
men a  servant,  that  he  might  receive  from  the 
husbandmen  of  the  fruit  of  the  vineyard. 

3  And  they  caught  him,  and  beat  him,  and  sent 
him  away  empty. 


Chap.  XII.  Ver.  1.  Cf.  Isa.  v.  1-7  ;  Deut.  xxxii.  j  Ezek. 

xv.     Hedge,  cf.  Eph.  ii.  14  ;  Zech.  ii.  5. 

Chap.   XII.     1.   Close  con-  given  to  each  detail,  but  it  is 

nexion  with  the  preceding  dia-  not  necessary  for  the  interpre- 

logue,      intimating     that     the  tation  of  the  parable.      Went, 

question   in    verse    28    was    a  i.e.,  ceased  to  manifest  Him- 

mere   sham.      Vineyard. — The  self  by  miracles,  &c. 

image  was  so  familiar  that  the  2.  Servant. — Representing  a 

truth  is  not  concealed   by   it.  prophet  sent  to  demand  of  the 

Why,  then,  a  parabolic  form  at  people    some    true     penitence 

all?     (1)  To  elicit  the  confes-  and   worship.      Conviction    of 

sion  of  Matt.  xxi.  41  ;    (2)  to  sin  symbolised  by  the  pruning 

employ  the  language  of   pro-  and   cutting   of   the    branches 

phecy  ;     (3)    to    save    a    bare  and  treading  of  the  grapes,  as 

assertion  of  our  Lord's   Divi-  humility  and  luxuriance  is  by 

nity.    Dug. — Not  as  in  Isa.  v.,  the   appearance    of    the    vine, 

but  to  show  the  lord's  eager-  God's  demands   begin    gradu- 

ness  for  fruit  (Luke    xiii.    8).  ally,  becoming  more  insistent. 

Hedge. — Of  the  law,  to  which  3.  Man's   insincerity,    when 

Israel  owed  its  escape  from  the  pressed,      becomes     brutality, 

degeneracy    of    other    Semitic  All  this  the  outcome  of  Matt, 

peoples.     A  meaning  might  be  xxi.  30. 


122  THE  GOSPEL  OF  ST.  MARK 

4  And  again  he  sent  unto  them  another  servant; 
and  at  him  they  cast  stones,  and  wounded  him  in 
the  head,  and  sent  him  away  shamefully  handled. 

5  And  again  he  sent  another;  and  him  they 
killed,  and  many  others ;  beating  some,  and  kill- 
ing some. 

6  Having  yet  therefore  one  son,  his  well-be- 
loved, he  sent  him  also  last  unto  them,  saying, 
They  will  reverence  my  son. 

7  But  those  husbandmen  said  among  them- 
selves, This  is  the  heir ;  come,  let  us  kill  him,  and 
the  inheritance  shall  be  ours. 

8  And  they  took  him,  and  killed  him,  and  cast 
him  out  of  the  vineyard. 


Ver.  4.  Jer.  xx.  ;  1  Kings  xviii.  13  ;  Acts  vii.  52  ;  Heb. 
xi.  37. 

Ver.  5.  Jer.  xliv.  4  ;  Neh.  ix.  26. 
Ver.  7.  Gen.  xxxvii.  19. 


4.  The  utmost  violence  is 
pictured.  They  were  in  pos- 
session of  a  privilege,  and  were 
exasperated  by  being  reminded 
of  their  duties.  Nothing  so 
maddening  as  the  demand  for 
true  religion  from  those  who 
subsist  on  a  sham.  Handled, 
or  insulted  (Isa.  xxxviii.  9-12). 

6.  Christ  using  these  words 
does  not  mean  that  God  ex- 
pected things  to  go  differently. 
The  sentence  emphasises  the 
liberty  of  man,  and  belongs  to 
the  outward  figure. 


7.  The  answer  to  xi.  28. 
The  blindness  of  the  rulers  was 
criminal  ;  but  cf.  Acts  iii.  17  ; 
Eph.  iv.  18;  John  vii.  40, 
sqq.  It  is  always  easy  to  mis- 
understand God's  demands  for 
spiritual  fruit,  e.g.,  suffering. 
Shall  be  ours. — Man  hopes  for 
security  in  possession  of  privi- 
leges without  responsibility, 
&c.  There  is  also  the  same 
assumption  as  in  Gen.  iii.  5. 

8.  Notice  the  successive 
generations  treated  as  one,  be- 
cause of  their  identical  temper 


CHAPTER  XII.  9-13  123 

9  What  shall  therefore  the  lord  of  the  vine- 
yard do  ?  He  will  come  and  destroy  the  husband- 
men, and  will  give  the  vineyard  unto  others. 

10  And  have  you  not  read  this  scripture ;  The 
stone  which  the  builders  rejected  is  become  the 
head  of  the  corner : 

11  This  was  the  Lord's  doing,  and  it  is  marvel- 
lous in  our  eyes  ? 

12  And  they  sought  to  lay  hold  on  him,  but 
feared  the  people;  for  they  knew  that  he  had 
spoken  the  parable  against  them :  and  they  left 
him,  and  went  their  way. 

13  And  they  send  unto  him  certain  of  the 
Pharisees  and  of  the  Herodians,  to  catch  him  in 
his  words. 


Ver.  9.  Cf.  Matt.  xxi.  41  ;  1  Kings  xx.  41. 

Ver.  10.  Isa.  viii.  14,  15 ;  xxxviii.  16 ;  Rev.  vi.  6 ; 
Zecli.  iii.  9  ;  Rev.  ii.  17.  The  quotation  from  Ps.  cxviii. 
22  referred  to  the  nation  of  the  Jews. 


(Matt  xxiii.  32).      A  nation's  truths  are  taught.     (1.)  Ven- 

history  is  a  unity.  geance  belongs  to  Christ.     (2.) 

9.  Rom.  ix.  30,  31.  Another  There  is  a  difference  between 
result  of  the  refusal  to  produce  opposition  to  Him  in  His  humi- 
fruits  (Rev.  xviii.  14).  liation  and  in  His  working  by 

10.  Jesus  appropriates  the  the  Holy  Spirit  (Matt.  xii.  31). 
words  to  signify  His  Ascen-  The  great  question  for  each 
sion,  and  coming  in  judgment.  Christian  will  be  the  use  he 
Notice  that  this  Psalm  cxviii.  has  made  of  the  evidence 
was  portion  of  the  '  hymn '  afforded  him  by  the  history 
(Hallel)  sung  after  the  institu-  and  work  of  the  Church  (Acts 
tion  of  the  Eucharist  (xiv.  26).  ii.  43). 

11.  Matt.  xxi.  43,  44.     Two         13.    Pharisees     and     Hero- 


124 


THE  GOSPEL  OF  ST.  MARK 


14  And  when  they  were  come,  they  say  unto 
him,  Master,  we  know  that  thou  art  true,  and 
carest  for  no  man:  for  thou  regardest  not  the 
person  of  men,  but  teachest  the  way  of  God  in 
truth :  Is  it  lawful  to  give  tribute  to  Caesar,  or 
not? 

15  Shall  we  give,  or  shall  we  not  give  ?  But 
he,  knowing  their  hypocrisy,  said  unto  them, 
Why  tempt  ye  me  ?  bring  me  a  penny,  that  I  may 
see  it. 

16  And  they  brought  it.     And  he  saith  unto 


Ver.  14.  Dilemma  apparently  hopeless.  To  have  said 
that  payment  was  wrong  would  have  been  fatal  after 
Acts  v.  37  (a.d.  6).  And  yet  many  of  the  best  men  among 
the  Pharisees  held  that  payment  meant  a  disavowal  of  the 
theocracy.     Truth,  way. — John  xiv.  6  ;  Ps.  cxix.  29. 

Ver.  15.  Penny. — A  denarius,  the  coin  used  for  paying 
tribute,  not  the  shekel  which  was  used  for  Temple-money. 
It  was  accidental  that  Caesar's  head  was  on  this  one,  as  it 
was  generally  omitted,  out  of  deference  to  Jewish  beliefs, 
except  by  Herod  Philip. 


dians.  Cf.  iii.  6.  Probably 
an  unnatural  alliance.  Both 
Pilate  and  Herod  were  now  in 
Jerusalem.  Herod's  power  de- 
pended on  that  of  Rome,  but 
he  may  have  been  scheming  to 
overthrow  the  latter  ultimately. 
14.  It  is  common  for  worldly 
people  to  try  to  show  that  the 
life  of  religion  is  incompatible 
with  prudence,  and  to  profess 
meantime  a  warm  admiration 


for  religion.  Yet  all  this  flat- 
tery was  profoundly  true.  It 
was  designed  to  allure  Him 
into  the  answer,  'Don't  pay.' 

15.  The  principle  was  ac- 
cepted among  the  Jews  that  a 
king's  coin  being  current  in 
a  country  meant  acknowledg- 
ment of  sovereignty.  The 
false  Messiah,  Barcochba,  in 
the  reign  of  Hadrian,  issued  a 
new  coinage. 


CHAPTER  XII.  17,  18  125 

them,  Whose  is  this  image  and  superscription  ? 
And  they  said  unto  him,  Caesar's. 

17  And  Jesus, answering,  said  unto  them, Bender 
to  Caesar  the  things  that  are  Caesar's,  and  to  God 
the  things  that  are  God's.  And  they  marvelled 
at  him. 

18  Then  come  unto  him  the  Sadducees,  which 
say  there  is  no  resurrection  ;  and  they  asked  him, 


Ver.  18.  Sadducees. — Name  of  uncertain  origin,  per- 
haps from  Zadok  (2  Chron.  xxxi.  10 ;  Acts  v.  17),  and  at 
first  a  priestly  aristocracy,  afterwards  an  official  class,  espe- 
cially judges.  They  denied  the  favourite  Pharisaic  doctrine, 
the  transmission  of  a  divine  oral  Law  given  to  Moses, 
supplementing  the  Pentateuch  ;  and  their  materialistic 
views  made  them  reject  as  poetical  such  j»assages  as  Job 
xix.  25  ;  Ps.  xvi.  10  ;  Isa.  xxvi.  19  ;  Dan.  xii.  2.  Probably 
no  Jew  regarded  these  as  so  sacred  as  the  written  Law. 
The  school  disappeared  after  the  fall  of  Jerusalem,  when 
the  belief  in  a  future  life  became  greatly  strengthened  by 
the  collapse  of  earthly  Jewish  hopes  and  the  rise  of  Chris- 
tianity.    Their  only  other  collision  with  Christ  was  Matt. 


17.  Not  ail  evasion,  but  an  Christ   shows   in    what    spirit 

affirmative  answer  showing  the  casuistical   puzzles   are    to   be 

relation    between  God's  sove-  met    (verse    14).      There    are 

reignty    and    that    of    Caesar  numberless  applications  (John 

(Rom.   xiii.   1  ;    1  Tim.    ii.   1  ;  xi.  48  ;  1  Cor.  xv.  49  ;  Heb.  i. 

1  Pet.  ii.  13).      Render,  in  re-  3).     Marvelled,  without  belief, 

turn  for  the  protection  given  18.  Resurrection. — ThePha- 

by  every  stable  government  to  risees  clung   to   the   doctrine, 

its  subjects.     We  owe  duties  though  in  its  coarsest  and  most 

to  civilisation  such  as  do  not  material  shape — really  exposed 

offend   our   piety.      The  prin-  to  the  indictment  of  verse  24. 

ciple  avoids  all  casuistry,  but  The  effect  on  the  scribes  of  this 


126  THE  GOSPEL  OF  ST.  MARK 

19  Master,  Moses  wrote  unto  us,  If  a  man's 
brother  die,  and  leave  his  wife  behind  him,  and 
leave  no  children,  that  his  brother  should  take  his 
wife,  and  raise  up  seed  unto  his  brother. 

20  Now  there  were  seven  brethren :  and  the 
first  took  a  wife,  and  dying,  left  no  seed. 

21  And  the  second  took  her,  and  died;  neither 
left  he  any  seed :  and  the  third  likewise. 

22  And  the  seven  had  her,  and  left  no  seed : 
last  of  all  the  woman  died  also. 

23  In  the  resurrection  therefore,  when  they 
shall  rise,  whose  wife  shall  she  be  of  them?  for 
the  seven  had  her  to  wife. 

24  And  Jesus  answering  said  unto  them,  Do 
ye  not  therefore  err,  because  ye  know  not  the 
scriptures,  neither  the  power  of  God  ? 


xvi.  1,  and  He  spares  them  any  severe  denunciations,  their 
attitude  being  less  hypocritical  than  that  of  the  Pharisees. 
Ver.  19.  This  ordinance  (Deut.  xxv.  5)  was  now  falling 
into  discredit.  Many  held  that  it  was  only  binding  if  the 
woman  had  been  betrothed,  not  married. 


controversy,  shown  in  Luke  xx.  the  Scriptures  by  heart.    Faith 

39,  merely  that  of  triumphant  is  here   shown   to   be  (a)  the 

jealousy  (cf.  xx.  45).  apprehension  of  the  inner  mean- 

19.  An  attempt  to   raise    a  ing  of  God's  Word  (John  v.  39  ; 

laugh  against  the  doctrine  by  2  Cor.  iii.  15);  {b)  the  belief 

purposely  drawing  a  picture  in  in  God's  power,  which  is  made 

coarse  outline.  the  condition  of  working  mira- 

23.  Legally  she  would  belong  cles  (Ps.  lxxviii.  19;  John  iii. 
to  the  first.  4,  9  ;    vi.    52  ;    xiv.  5  ;    Matt. 

24.  Yet  they  knew  many  of  viii.  2).     Disbelief  in  this,  the 


CHAPTER  XII.  25-28 


127 


25  For  when  they  shall  rise  from  the  dead, 
they  neither  marry  nor  are  given  in  marriage; 
but  are  as  the  angels  which  are  in  heaven. 

26  And  as  touching  the  dead,  that  they  rise ; 
have  ye  not  read  in  the  book  of  Moses,  how  in 
the  bush  God  spake  unto  him,  saying,  I  am  the 
God  of  Abraham,  and  the  God  of  Isaac,  and  the 
God  of  Jacob  ? 

27  He  is  not  the  God  of  the  dead,  but  the  God 
of  the  living :  ye  therefore  do  greatly  err. 

28  And  one  of  the  scribes  came,  and  having 
heard   them   reasoning  together,  and  perceiving 


Ver.  25.  Interesting  to  compare  Acts  xxiii.  8.  Perhaps, 
however,  the  denial  applied  only  to  the  intercourse  be- 
tween men  and  angels  (ver.  9). 

Ver.  28.  Matt.  xxii.  35, '  a  lawyer,'  i.e.,  official  expounder 
of  the  Mosaic  Law.     It  is  uncertain  with  what  motives  he 


origin  of  modern  difficulties 
about  resurrection  of  the  body 
(1  Cor.  xv.  38). 

25.  Marriage  is  for  the  con- 
tinuance of  life.  Hence,  where 
death  is  not  marriage  is  not. 
In  these  last  respects  (not  in 
all)  men  will  be  '  as  angels.' 
As  to  human  affections,  they 
should  be  based  on  what  is 
divine  and  durable  (Gal.  ii.  20  ; 
2  Cor.  v.  16). 

26.  Quoting  from  the  Penta- 
teuch, for  which  they  professed 
reverence. 

27.  The  future  world  is  not 


subject  to  the  same  conditions 
as  the  present.  God's  relation 
with  life  is  permanent  (Josh.  i. 
5  ;  Rom.  viii.  39  ;  John  xi.  26  ; 
2  Cor.  v.  1).  Having  kindled 
our  ardour  for  the  heavenly 
life,  Christ  points  out  the  way 
— Love. 

29,  30.  Every  pious  Israelite 
repeated  this  twice  daily  in  his 
Shema — an  office  so  called  from 
the  first  word  '  Hear.'  Cf.  St. 
James  iv.  4  ;  John  xii.  25  ;  1 
Cor.  xvi.  22.  This  command 
was  one  of  those  which  ought 
to  have  led  the  Jews  to  long 


128  THE  GOSPEL  OF  ST.  MARK 

that  he   had   answered   them   well,  asked   him, 
Which  is  the  first  commandment  of  all  ? 

29  And  Jesus  answered  him,  The  first  of  all 
the  commandments  is,  Hear,  0  Israel ;  The  Lord 
our  God  is  one  Lord : 

30  And  thou  shalt  love  the  Lord  thy  God  with 
all  thy  heart,  and  with  all  thy  soul,  and  with  all 
thy  mind,  and  with  all  thy  strength.  This  is  the 
first  commandment. 

31  And  the  second  is  like,  namely  this,  Thou 
shalt  love  thy  neighbour  as  thyself.  There  is 
none  other  commandment  greater  than  these. 

32  And  the  scribe  said  unto  him,  Well,  Master, 


questioned  Christ.  The  word  tempt  (Matt.)  need  not 
mean  hostility.  Lit.,  '  What  sort  of  commandment,5  i.e., 
ceremonial  or  moral — an  often  debated  question. 


for  a  Redeemer.      Man  is  to  (John  vii.  49).    Yet  the  love  of 

love  God  with  his  whole  being,  our  neighbour,  if  true,  is  the 

Heart,  by  devoting  the  natu-  result  and  proof  of  our  love  for 

ral   affections ;    soul  (Ps.   xlii.  God,    and   true    love   to   God 

1,  2  ;  Isa.  xxvi.  8),  the  higher  must   issue    in   it.      Thus   the 

life  ;   mind,  the  thoughts  and  combination  of   the  two,  like 

intellect ;     strength,    the    will  that  of  faith  and  works,  makes 

and  energy;  and  for  the  con-  up   the    Christian    life.      The 

solution  of  the  weak,   all  thy  second   table   the   test   of    the 

means  with  whatever  capacity  first.      Cf.    the   episode   x.   17 

we  are  endowed.     The  power  and  1  Cor.  xiii. ,  and  1  John 

of  loving  is  a  talent.  iv.    21.      He    who   loves   God 

31.   The     above    command-  must  love  His  workmanship, 
ment  would  have  been  no  reve-         32.  The  only  instance  of  a 

lation.  Butthe  true  Pharisee  had  scribj  or  Pharisee  clearly  un- 

no  idea  of  loving  other  people  derstanding     Christ's     words. 


CHAPTER  XII.  33-35  129 

thou  hast  said  the  truth :  for  there  is  one  God ; 
and  there  is  none  other  but  he : 

33  And  to  love  him  with  all  the  heart,  and 
with  all  the  understanding,  and  with  all  the  soul, 
and  with  all  the  strength,  and  to  love  his  neigh- 
bour as  himself,  is  more  than  all  whole  burnt 
offerings  and  sacrifices. 

34  And  when  Jesus  saw  that  he  answered  dis- 
creetly, he  said  unto  him,  Thou  art  not  far  from 
the  kingdom  of  God.  And  no  man  after  that 
durst  ask  him  any  question. 

35  And  Jesus  answered   and   said,  while  he 


Ver.  35.  Vide  Matthew.  The  argument  assumes  that  the 
110th  Psalm  is  both  Davidic  and  Messianic.  The  expres- 
sion 'my  Lord'  means  the  Messiah.  How  could  David 
speak  of  the  Messiah  as  divine  if  He  were  only  David's 
son  1  The  true  answer  is  the  Incarnation.  He  was  both. 
The  two  assumptions  were  never  doubted  by  the  Jews, 
though  they  fixed  their  minds  only  on  the  triumphant 
aspect  of  the  prophecy  ;  so  in  regard  to  many  other  Old 
Testament  prophecies. 

Even  if  the  Davidic  authorship  were  disproved,  which 

Than  all  whole  burnt  offerings,  ciples   and   power  of   discern- 

— A  mighty  confession  for  one  ment  are  excellent  as  a  starting- 

so  brought  up  to  make.  point.     Again,  this  was  spoken 

34.  Because  of  his  spiritual  before  Pentecost.    As  a  method 

discernment  (Matt.  xvi.   3  ;   1  of  guiding  them  aright,  Christ, 

Cor.  ii.  14  ;  xi.  29).      Not  far.  after  speaking  of  the  Kingdom 

— Not   yet   in    the   Kingdom,  and  the  heavenly  life,  and  the 

because  he  had  not  reached  the  way  to  attain  it,  now  directs 

level  of  John  vi.  29,  and  1  John  their  thoughts  to  Himself  as 

iii.    23.      Honest  moral  prin-  Messiah. 

S.  T.  I 


i3o  THE  GOSPEL  OF  ST.  MARK 

taught  in  the  temple,  How  say  the  scribes  that 
Christ  is  the  son  of  David  ? 

36  For  David  himself  said  by  the  Holy  Ghost, 
The  Lord  said  to  my  Lord,  Sit  thou  on  my  right 
hand,  till  I  make  thine  enemies  thy  footstool. 

37  David  therefore  himself  calleth  him  Lord ; 
and  whence  is  he  then  his  son  ?  And  the  com- 
mon people  heard  him  gladly. 

38  And  he  said  unto  them  in  his  doctrine, 
Beware  of  the  scribes,  which  love  to  go  in  long 
clothing,  and  love  salutations  in  the  market-places, 


is  hardly  possible,  the  argument  would  only  be  slightly 
modified  :  '  How  do  you  combine  the  Messianic  predic- 
tions with  the  descent  from  David  ? '  Our  Lord's  object 
was  to  get  them  to  think  about  the  psalm,  and  in  speaking 
of  it  He  gave  it  its  usual  title. 
Ver.  38.  Salutations. — Especially  the  title  Eabbi. 

36.  Right  hand  seems  to  Christ's  word  (John  vi.  63), 
mean  the  power  of  God.  Wher-  drawing  out  the  life  within  the 
ever  God  is,  there  is  power,  hearers.  The  teaching  of  their 
Make  thine  enemies  thy  foot-  own  Rabbis  left  them  in  utter 
stool. — The  victory  is  ascribed  spiritual  starvation.  But  cf. 
to  God  the  Father  (cf.  Matt.  xxi.  iv.  16. 

44) ;  perhaps  because  it  is  the         38.    The   essence   of   Phari- 

work  of  the  Holy  Ghost,  who  saism  was  the  desire  for  man's 

proceedeth   from   the   Father,  praise,    not     for    respect     for 

to  draw  all  men  to  Christ,  and  their  official  position,  but  for 

enemies    may    here    be    taken  themselves  (Matt,  xxiii.  2,  3). 

as  the  human  race   (Rom.  v.  To  attain  it  they  spared  them- 

10  ;  Prov.  xvi.  7).     But  Scrip-  selves    no   effort    in    outward 

ture    very    often     emphasises  observance ;  but  love  and  humi- 

the  fact  of  vengeance  on  God's  lity,  which  gain  little  applause, 

enemies  they  ignored. 

37.  Gladly.  —  The    life    in 


CHAPTER  XII.  39-43  131 

39  And  the  chief  seats  in  the  synagogues,  and 
the  uppermost  rooms  at  feasts ; 

40  Which  devour  widows'  houses,  and  for  a 
pretence  make  long  prayers :  these  shall  receive 
greater  damnation. 

41  And  Jesus  sat  over  against  the  treasury, 
and  beheld  how  the  people  cast  money  into  the 
treasury :  and  many  that  were  rich  cast  in  much. 

42  And  there  came  a  certain  poor  widow,  and 
she  threw  in  two  mites,  which  make  a  farthing. 

43  And  he  called  unto  him  his  disciples,  and 
saith  unto  them,  Yerily  I  say  unto  you,  That  this 


Ver.  39.  In  the  synagogues. — As  the  most  learned. 
At  feasts. — As  the  most  aged. 

Ver.  40.  Prayers. — In  public. 

Ver.  41.  Treasury. — Thirteen  trumpet-shaped  boxes  to 
contain  offerings  for  various  purposes.  They  were  visible 
from  the  Court  of  the  Women  (John  viii.  20). 

Ver.  42.  Two  mites. — The  smallest  legal  offering. 


40.  This  was  combined  with  41.  A  most  impressive  scene, 

oppression  of  those  not  likely  Jesus,   wearied   with  disputa- 

to  complain.     An  old  commen-  tions,  after  much  deep  teach- 

tator  exclaims,   '  Will   widows  ing  about  the  heavenly  life  and 

never  learn  to  mistrust  hypo-  the  way  to  attain  it,  pauses  to 

crites?'  Long  prayers.—  Notice  bless  a  lowly  act  of  faith.    Gave 

how  the  outward  act  necessary  much. — Th^re  was  an  ostenta- 

to  secure  applause  changes  in  tious  rivalry  among  the  rich, 

different  times  and  countries,  so  that  a  law  had  to  be  passed 

The     motive     is     everything,  forbidding  more  than  a  certain 

Greater.  —  Because     of     their  amount  to  be  given, 

knowledge  of   the  truth,   and  43.  Christ's  last  words  in  the 

opportunities  (John  xix.  11).  Temple.     More  (cf.  Luke  i.  53  ; 


132 


THE  GOSPEL  OF  ST.  MARK 


poor  widow  hath  cast  more  in,  than  all  they  which 
have  cast  into  the  treasury : 

44  For  all  they  did  cast  in  of  their  abundance  ; 
but  she  of  her  want  did  cast  in  all  that  she  had, 


even  all  her  living. 


Chapter  XIII. 

1  And  as  he  went  out  of  the  temple,  one  of 
his  disciples  saith  unto  him,  Master,  see  what 
manner  of  stones  and  what  buildings  are  here  ! 


Chap.  XIII.  Ver.  1.  Temple  not  finished  till  65  a.d.  : 
building  operations  were  still  going  on.  It  is  said  that 
18,000  workmen  were  employed  on  it.  The  stones  were 
of  vast  size. 


1  Sam.  xvi.  7). — This  is  our 
Lord's  emphatic  verdict  on 
human  effort.  The  impressive- 
ness  of  any  sacrifice,  or  of  any 
heroism,  is  no  guide  to  its 
worth  in  God's  sight.  Notice, 
also,  the  apparent  'worthless- 
ness  of  this  offering.  At  that 
time  much  of  the  money  was 
embezzled  ;  and  even  now  no 
subscription  is  safe  from  doing 
harm  unless  blessed  by  God. 
God  does  not  need  man's  great 
achievements  in  religious  effort. 
44.  All  her  living.  —  Judg- 
ment according  to  opportuni- 
ties, such  as  endowments  of 
virtue,  religious  zeal,  power  of 


prayer,  &c.  (John  vii.  24 ;  Deut. 
i.  17  ;  James  ii.l).  Self-sacri- 
fice hardly  visible  to  man,  and 
paltry  in  result,  is  blessed. 
Contrast  with  Matt,  xxiii.  28  ; 
Luke  xvi.  15.  As  to  the  in- 
significance of  the  incident 
compared  with  what  preceded 
and  what  followed,  cf.  Ps. 
cxiii.  5. 

Chap.  XIII.  1.  The  view  of 
the  Temple  by  an  eastern  sun- 
set an  inconceivably  gorgeous 
sight.  Christ  alone  could  esti- 
mate itsmeaning(Lukexiii.35). 
Again  the  lesson  is  taught  of 
the  fallacy  of  appearances  (Rev. 
xviii.  7;  iii.  17).  The  sumptuous 


CHAPTER  XIII.  2-5 


133 


2  And  Jesus,  answering,  said  unto  him,  Seest 
thou  these  great  buildings  ?  there  shall  not  be 
left  one  stone  upon  another,  that  shall  not  be 
thrown  down. 

3  And  as  he  sat  upon  the  mount  of  Olives, 
over  against  the  temple,  Peter  and  James  and 
John  and  Andrew  asked  him  privately, 

4  Tell  us,  when  shall  these  things  be  ?  and 
what  shall  be  the  sign  when  all  these  things  shall 
be  fulfilled  ? 

5  And  Jesus,  answering  them,  began  to  say, 
Take  heed  lest  any  man  deceive  you : 


Ver.  2.  The  Romans  were  said  to  have  ploughed  up  the 
soil  to  the  very  foundations.  In  the  Emperor  Julian's 
reign  an  attempt  to  rebuild  it  failed. 

Ver.  3.  The  Mount  of  Olives  was  the  position  of  the 


tenth  legion  under  Titus. 


offering  of  the  Temple  was 
rejected,  not  because  it  was 
sumptuous,  but  because  it  was 
no  longer  a  sign  of  love  or  ado- 
ration. (Contrast  the  widow's 
mite ;  and  cf.  Amos  viii.  3 ; 
John  ii.  20;  Rev.  xxi.  22.) 
Yet  the  danger  is  not  avoided 
by  meanness  of  offering. 

2.  Origen  applies  this  in  alle- 
gory to  the  human  soul  when 
Christ  quits  it,  though  it  was 
an  habitation  meet  for  Him 
(John  xiv.  23). 

3.  The  Apostles  anxious  to 
know  when,  though   quite  in 


the  dark  as  to  the  nature  of 
the  new  life  which  would  begin. 
Our  Lord's  reply  principally 
deals  with  their  own  duties 
(Luke  xiii.  24),  and  with  the 
power  that  will  work  (xii.  24) 
when  the  fulness  of  time  comes. 
Our  duty,  watchfulness  (2  Tim. 
iv.  8 ;  Exod.  xiv.  13),  because 
the  time  is  hidden  (Heb.  ix.  26). 
5.  The  prophecy  deals  with 
the  destruction  of  Jerusalem 
and  with  the  end  of  the  world. 
This  combination  of  future 
events  is  a  characteristic  of 
prophecy. 


134  THE  GOSPEL  OF  ST.  MARK 

6  For  many  shall  come  in  my  name,  saying,  I 
am  Christ ;  and  shall  deceive  many. 

7  And  when  ye  shall  hear  of  wars  and  rumours 
of  wars,  be  ye  not  troubled  :  for  such  things  must 
needs  be ;  but  the  end  shall  not  be  yet. 

8  For  nation  shall  rise  against  nation,  and 
kingdom  against  kingdom ;  and  there  shall  be 
earthquakes  in  divers  places,  and  there  shall  be 
famines  and  troubles  :  these  are  the  beginnings  of 
sorrows. 


Ver.  6.  I  am  Christ,  lit.  '  I  am ' :  perhaps  indicating 
assumption  of  divinity.  The  same  expression  is  used, 
John  xviii.  6  ;  viii.  58  ;  Ex.  iii.  14  ;  Is.  xliii.  13.  False 
systems  seem  to  make  the  loudest  claim. 

Ver.  7.  Wars,  famine,  pestilence.  —  Fulfilled  abun- 
dantly before  the  fall  of  Jerusalem  :  e.g.,  in  the  west  of 
Europe  in  a.d.  69,  the  wars  between  Galba,  Otho,  Vitellius, 
and  Vespasian ;  famines,  as  in  49  ;  earthquakes  in  the 
East  in  58,  &c. 

6.  Applies  to  all  schemes,  seem  as  if  everything  hallowed 
systems,  &c,  of  men  which  and  precious  were  perishing  in 
suit  themselves  to  the  worldly  chaos  again,  but  it  will  not  be 
spirit  (Isa.  xxx.  15  ;  Luke  xxi.  so  :  these  things  will  happen 
19  ;  Matt.  iv.  9).  Profoundly  often  before  the  end. 
deceptive,  as  they  promise  sue-  8.  Beginnings,  lit.  '  birth- 
cess  where  Christ  seems  to  have  pangs.'  The  frequent  use  of 
failed  (1  John  ii.  18).  A  sober  this  image  indicates  the  opti- 
judgment  of  them  required  mism  of  Scripture  (Isa.  xiii.  7, 
(Matt.  vii.  16).  Many.—  Our  8;  Micahiv.  9;  Gal.  iv.  19  and 
Lord,  as  usual,  fully  grasps  the  1  Cor.  iv.  15;  1  Peter  i.  3;  1 
fact  of  many  failures  (x.  31 ;  John  v.  18  ;  James  i.  18).  As 
Matt.  xxiv.  12  ;  vii.  13,  &c).  many  pangs  precede  a  birth,  so 
Cf.  also  1  Cor.  xi.  19.  many  troubles  will  come  long 

7.  Be  not  troubled. — It  will  before  the  end.     For  the  pessi- 


CHAPTER  XIII.  9-12  135 

9  But  take  heed  to  yourselves :  for  they  shall 
deliver  you  up  to  councils  ;  and  in  the  synagogues 
ye  shall  be  beaten  ;  and  ye  shall  be  brought  before 
rulers  and  kings  for  my  sake,  for  a  testimony 
against  them. 

10  And  the  gospel  must  first  be  published 
among  all  nations. 

11  But  when  they  shall  lead  yo u,  and  deliver 
you  up,  take  no  thought  beforehand  what  ye  shall 
speak,  neither  do  ye  premeditate  ;  but  whatsoever 
shall  be  given  you  in  that  hour,  that  speak  ye : 
for  it  is  not  ye  that  speak,  but  the  Holy  Ghost. 

12  Now  the  brother  shall  betray  the  brother  to 


Ver.  10.  Christianity  had  spread  over  most  of  the  civi- 
lised world  before  a.d.  70  (Col.  i.  23). 


mistic  spirit,  cf.  1  Sam.  iv.  20,  converting  them,  but  to   give 

21.    Notice  also  the  recurrence  them  their  chance  of  seeing  the 

of  the  familiar  command  (Luke  divine  power  at  work  (Matt.  v. 

xxiv.  38  ;  Matt.  vi.  25 ;  John  16  ;  John  xv.  22  ;   xviii.    37  ; 

xiv.  1  ;  xvi.  33).     Not  easy  to  Deut.  xxxi.   21  ;  Luke   ix.  5). 

apply  rightly  to  an  indifferent  This  often  led  to  martyrdom, 

age.  which    means    '  bearing    wit- 

9.     To     yourselves.  —  Thus  ness.' 
Christianity  combines  the  wid-         11.  Take    no    thought. — See 

est    view   of   cosmic  processes  on    verse    8.      A    prohibition 

with  the  closest  care  for  the  similar    to     Matt.    vi.    25,    in 

individual.     Science  and   his-  forbidding   a   certain   tone    of 

tory  ignore  the  latter  ;  much  mind,  not  an  outward  act.    For 

sentimental  piety,  the  former,  the   fulfilment,  cf.  Acts   vii.  ; 

Testimony — Clearly  the  Church  xxiv.  24. 

is    commanded   to   bring    the         12.  There   are  no   divisions 

Gospel  in  its  purity  before  all  so  deep  and  terrible  as  those 

men,  not  only  in  the  hope  of  caused  by  the  spreading  abroad 


1 36  THE  GOSPEL  OF  ST.  MARK 

death,  and  the  father  the  son  :  and  children  shall 
rise  up  against  their  parents,  and  shalL  cause  them 
to  be  put  to  death. 

13  And  ye  shall  be  hated  of  all  men  for  my 
name's  sake :  but  he  that  shall  endure  unto  the 
end,  the  same  shall  be  saved. 

14  But  when  ye  shall  see  the  abomination  of 
desolation,  spoken  of  by  Daniel  the  prophet, 
standing  where  it  ought  not,  (let  him  that  readeth 


Ver.  13.  Kev.  ii.  10.  St.  Matthew  repeats  here  some 
words  spoken  when  the  Apostles  were  first  ordained  to  go 
out  and  preach.  We  learn  that  Christ's  words  have  many 
applications,  being  based  on  deep  and  necessary  laws. 

Ver.  14.  Abomination  of  desolation.— This  expression 
occurs  thrice  in  the  Septuagint,  though  the  Hebrew  is  not 
always  the  same  (Dan.  ix.  27  ;  xi.  31  ;  xii.  11).  First  ful- 
filled in  time  of  Antiochus,  B.C.  167  ;  40,000  Jews  slain 
and  Temple  desecrated.     In  the  taking  of  Jerusalem  the 

of    deep  principles,    especially  philanthropy  for  the  message 

when   2  Tim.  iii.   3  comes   to  of  the  kingdom.      Yetitisnot 

pass  (Matt.  x.  37).    We  should  true  that  persecution  is  a  proof 

beware  of  thinking  the  fulfil-  of  truth,  as  it  may  be  wrongly 

ment  of   these   predictions  an  excited. 

argument  against  the  Gospel.  14.  The  great  judgment  on 
13.  The  necessary  corollary  the  Jews,  previous  to  A.D.  70, 
of  bearing  witness  (2  Cor.  iv.  was  the  persecution  by  Antio- 
10).  Hatred  takes  different  chus.  Of.  Dan.  xii.  12.  for  a 
forms,  sometimes  furious,  some-  similar  prophecy  for  those  who 
times  contemptuous.  The  ex-  endured  till  (probably)  the  re- 
citing cause  is  Christ's  claim  to  stitution  under  his  successor 
a  personal  Sovereignty  (Matt.  Eupator.  To  the  mountaiyi*. — 
ii.  2,  3).  Hence  the  tempta-  There  are  many  mystical  mean- 
tion   to   substitute   inoffensive  ings    hinted   at    in    Scripture 


CHAPTER  XIII.  15-20  137 

understand,)  then  let  them  that  be  in  Judaea  flee 
to  the  mountains  : 

15  And  let  him  that  is  on  the  housetop  not  go 
down  into  the  house,  neither  enter  therein,  to  take 
any  thing  out  of  his  house. 

16  And  let  him  that  is  in  the  field  not  turn 
back  again  for  to  take  up  his  garment. 

17  But  woe  to  them  that  are  with  child,  and 
to  them  that  give  suck  in  those  days ! 

18  And  pray  ye  that  your  flight  be  not  in  the 
winter. 

19  For  in  those  days  shall  be  affliction,  such  as 
was  not  from  the  beginning  of  the  creation  which 
God  created  unto  this  time,  neither  shall  be. 

20  And  except  that  the  Lord  had  shortened 


moment  was  probably  the  slaughter  of  8000  within  the 
Temple  owing  to  the  Zealots  (Hos.  xiii.  9).  There  will  be 
some  analogous  calamity  in  the  Church  before  the  end. 
To  the  mountains,  i.e.,  when  the  Christians  in  Jerusalem 
fled  to  Pella,  just  before  the  Zealots  forbad  any  exit. 

Ver.  15.  I.e.,  hasten  away  over  the  flat  tops  of  houses. 

Ver.  19.  Literally  true  of  the  horrors  of  the  great  siege. 

Ver.  20.  Masses  of  people  at  the  time  of  the  Passover  ; 
fire  burning  provisions;  faction  fights,  &c,  combined  to 
shorten  the  duration  of  the  siege. 

(Rev.  xii.  14  ;    Gen.  xiv.   10;  Christians  fled  when  the  Zealots 

xix.  17  ;  Deut.  xxxiii.  19  ;  Isa.  desecrated  the  sanctuary, 

ii.  3  ;  Dan.  ii.  35)  ;  and  cf.  the  15-18.  Interpreted  to  mean, 

frequent  choice  of  mountains  '  Be  not  fettered  by  worldly  ties.' 

in  the  sacred   narrative.     The  20.  The  elect's  sake. — In  the 


138  THE  GOSPEL  OF  ST.  MARK 

those  days,  no  flesh  should  be  saved  :  but  for  the 
elect's  sake,  whom  he  hath  chosen,  he  hath  short- 
ened the  days. 

21  And  then  if  any  man  shall  say  to  you,  Lo, 
here  is  Christ ;  or,  Lo,  he  is  there ;  believe  him 
not: 

22  For  false  Christs  and  false  prophets  shall 
rise,  and  shall  show  signs  and  wonders,  to  seduce, 
if  it  were  possible,  even  the  elect. 

23  But  take  ye  heed ;  behold,  I  have  foretold 
you  all  things. 

24  But  in  those  days,  after  that  tribulation, 
the  sun  shall  be  darkened,  and  the  moon  shall 
not  give  her  light, 

25  And  the  stars  of  heaven  shall  fall,  and  the 
powers  that  are  in  heaven  shall  be  shaken. 


year  70  either  the  Christians,  23.  If  our   faith  fails   from 

or  the  Jews  who  were  saved  to  sheer   bewilderment  it  is   our 

be  converted,  or  the  remnant  own  fault.     With  these  words 

(Rom.  xi.  1-6).  in     our    ears    we    ought    not 

21.  Amid  catastrophes,   be-  to   point   to   the    divisions   of 

wilderment,   persecution,  ridi-  Christians  as  an  argument  for 

cule,  dazzling  success  of  counter-  despair    (ver.    7;    2    Pet.   iii. 

feit  forms  of  true  Christianity,  17). 

the  servant  of  Christ  is  to  hold  24.  There    must    be    many 

on  his  way.  How  ?  Apparently  meanings  in  these  words  which 

not  by  simple  reliance  on  any  escape  our  observation.  Nature 

external  authority,  but  by  per-  sympathises  with  the  work  of 

sonal  trust  in  Christ's  promise  the   Creator  (Luke  xxiii.    44). 

(study  Rev.  i.  9  ;  2  Tim.  ii.  19  ;  Or  it  may  be  a  prophecy  of  the 

Luke  xxi.  19  ;  Tim.  iv.  16;  vi.  collapse    of    heathen    worship 

20,  &c).     The    most  puzzling  (Acts    vii.    42;    2  Kings  xvii. 

questions  of  the  present  day  re-  16).     Again,    the    moon  may 

fer  largely  to  matters  outside  of  typify  the  Church  (Ps.  lxxxix. 

what  has  been  plainly  revealed.  37). 


CHAPTER  XIII.  26-30 


139 


26  And  then  shall  they  see  the  Son  of  man 
coming  in  the  clouds,  with  great  power  and  glory. 

27  And  then  shall  he  send  his  angels,  and  shall 
gather  together  his  elect  from  the  four  winds, 
from  the  uttermost  part  of  the  earth,  to  the  utter- 
most part  of  heaven. 

28  Now  learn  a  parable  of  the  fig  tree  ;  When 
her  branch  is  yet  tender,  and  putteth  forth  leaves, 
ye  know  that  summer  is  near  : 

29  So  ye  in  like  manner,  when  ye  shall  see 
these  things  come  to  pass,  know  that  it  is  nigh, 
even  at  the  doors. 

30  Verily  I  say  unto  you,  that  this  generation 
shall  not  pass,  till  all  these  things  be  done. 


Yer.  30.  This  generation. — ( 1 ) = A  period  of  forty  years 
(Num.   xxxii.    13)  ;   (2)   the   righteous  (Ps.    xxiv.  6),  cf. 


26.  Perhaps  verse  24  means 
the  eclipsing  of  the  heavenly 
bodies  by  the  glory  of  Christ 
(Isa.  xxiv.  22,  23).  It  seems 
clear  that  a  transcendentally 
wonderful  spectacle  is  foretold 
(Isa.  xiii.  9,  10;  Joel  ii.  10,  30, 
31  ;  Rev.  xii.  4;  vi.  12  ;  Luke 
x.  18).  His  elect. — As  the  sun 
gathers  the  'dewdrops  of  the 
morning  '  (Ps.  ex.  3). 

28.  The  frequency  of  this 
image  is  very  striking,  consi- 
dering how  the  different  books 
in  the  Bible  were  written  or 
co in  pile  J.  The  Jig  tree. — A  type 
of  humanity,  in  its  fruitfulness 
and    liability    to     barrenness. 


First  fruit,  then  leaves  ;  so  is 
the  growth  of  the  spiritual  life, 
if  healthy  ;  if  not,  xi.  13  (Gen. 
iii.  7).  Here  there  is  perhaps 
a  hint  given  of  the  social  splen- 
dour of  the  Church  ;  or  else 
the  secret  growth  of  goodness 
among  the  elect,  which  in  due 
time  will  cause  the  splendour 
of  the  divine  kingdom  to  burst 
forth. 

29.  '  These  things,'  contrasted 
with  'that  day'  (ver.  32),  seem 
to  be  the  fulfilments  of  the  pre- 
monitory type,  which  we  ought 
to  recognise,  but '  the  end '  will 
be  unexpected  by  all. 

30.  Be  done.— The  fulfilment 


140 


THE  GOSPEL  OF  ST.  MARK 


31  Heaven  and  earth  shall  pass  away :  but  my 
words  shall  not  pass  away. 

32  But  of  that  day  and  that  hour  knoweth  no 
man,  no,  not  the  angels  which  are  in  heaven, 
neither  the  Son,  but  the  Father. 

33  Take  ye  heed,  watch  and  pray  :  for  ye  know 
not  when  the  time  is. 


Matt.  xvi.  28  ;  (3)  the  Jews  ;  (4)  the  human  race.     The 
phrase  seems  to  be  purposely  inclusive. 

Ver.  33.  Two  different  words  for  '  watch '  in  the  A.V., 
lit.,  '  watch '  and  '  be  wakeful.' 


of  a  type  is  a  sure  intimation 
of  the  coming  of  the  antitype  ; 
and  is  itself  therefore  a  kind 
of  fulfilment.  Christ  rebukes 
our  sound  knowledge  of  physi- 
cal indications  compared  with 
our  dulness  in  things  divine 
(Matt.  xvi.  2;  Luke  xvi.  8). 
Along  with  the  noise  and 
bluster  of  impostors  there  will 
be  a  secret  growth  of  the  king- 
dom. The  likeness  to  the 
present  day  is  in  many  ways 
striking. 

31.  This  contrast  is  not  un- 
common, Isa.  xl.  8  ;  li.  6  ;  1 
Pet.  i.  25  ;  Heb.  xii.  26,  27  ;  i. 
1 1,  12.  Here  the  saying  seems 
to  point  to  some  fulfilment  of 
the  prophecies  after  the  end  of 
creation.  It  is  an  utterance 
replete  with  the  claim  of  God- 
head. Contrast  the  universal 
formula  in  the  Old  Testament 
(Isa.  xliii.  1). 


32.  The  co-existence  of  divine 
omniscience  and  human  igno- 
rance in  Christ,  one  of  the 
mysteries  belonging  to  the  In- 
carnation. It  was  part  of  His 
voluntary  humiliation  (Phil.  ii. 
8).  Study  Matt.  xi.  27  ;  John 
xvi.  15 ;  x.  30 ;  Col.  ii.  3 ; 
with  Luke  ii.  52;  Heb.  v.  8. 
We  can  perhaps  conceive  of 
divine  knowledge  not  trans- 
lated into  terms  of  human 
knowledge.  It  is  anyhow  im- 
portant to  hold  both  sides  of 
these  truths,  which  are  only 
partly  revealed  by  a  contra- 
diction. 

33.  This  particular  form  of 
vigilance  frequently  enjoined 
in  the  New  Testament.  It 
does  not  mean  perturbation 
(2  Thess.  ii.  1,  2),  nor  cessa- 
tion from  ordinary  duties. 
Matt.  xxiv.  40,  41  shows  that 
whether   at    work    or    resting 


CHAPTER  XIII.  34-37  141 

34  For  the  Son  of  man  is  as  a  man  taking  a  far 
journey,  who  left  his  house,  and  gave  authority  to 
his  servants,  and  to  every  man  his  work,  and  com- 
manded the  porter  to  watch. 

35  Watch  ye  therefore ;  for  ye  know  not  when 
the  master  of  the  house  cometh,  at  even,  or  at 
midnight,  or  at  the  cockcrowing,  or  in  the  morn- 
ing; 

36  Lest  coming  suddenly,  he  find  you  sleeping. 

37  And  what  I  say  unto  you,  I  say  unto  all. 
Watch. 


Ver.  34.  Porter. — Cf.   John  x.   7  :   injunction  to  the 
Apostles. 

one  is  ready  for  Christ,  another  all  this  warning  is  emphasised, 

is   not.      Detachment   of   miud  Every  man  his  work. — To  pre- 

from  everything  worldly  is  re-  vent  misunderstanding  verse  37 

quired,  not  the  same  as  lack  is  added. 

of  interest.     The  mind  should         35.  The  command  is  twice 

be  fixed  on  the  second  coming  repeated.     Even,  &c,  perhaps 

so  as  not  to  be  overwhelmed  if  old  age,  middle  life,  or  youth 

it  happened  at  any  time.    Con-  (1  John  ii.  12-14). 
trast  Heb.  x.  27.  36.  The  prayer  oftenest  on 

34.  With  the  suddenness  of  the  Christian's  lips  should  be 

a  thief,  and  the  authority  of  Ps.  xiii.  3  (1  Thess.  v.  2,  4). 
a  master.     The  distinctness  of 


[42  THE  GOSPEL  OF  ST.  MARK 


Chapter  XIV. 

1  After  two  days  was  the  feast  of  the  passover, 
and  of  unleavened  bread:  and  the  chief  priests 
and  the  scribes  sought  how  they  might  take  him 
by  craft,  and  put  him  to  death. 

2  But  they  said,  Not  on  the  feast  day,  lest 
there  be  an  uproar  of  the  people. 

3  And  being  in  Bethany,  in  the  house  of  Simon 
the  leper,  as  he  sat  at  meat,  there  came  a  woman 
having  an  alabaster  box  of  ointment  of  spikenard, 


Chap.  XIV.  Ver.  1.  Generally  supposed  to  be  the  Wed- 
nesday of  Holy  Week.  But  St,  John  apparently  conflicts 
with  the  Synoptics  as  to  the  exact  days  of  this  week,  and 
all  attempts  to  harmonise  have  failed. 

Ver.  2.  Probably  this  was  overruled  by  Judas's  offer  ; 
but  the  time  is  uncertain. 

Ver.  3.  Bethany  =  ' The  house  of  obedience.'  Simon, 
said  to  be  the  father  of  Martha  and  Mary,  and  probably 
healed  by  Jesus  of  his  disease.  A  woman. — Mary  (John 
xii.  3  ;  Luke  x.  42).  There  is  no  evidence  to  connect  her 
or  Mary  Magdalene  with  the  '  sinner '  of  Luke  vii.     The 


Chap.     XIV.     2.    Cf.     Ps.  ments  of  His  life-giving  power 

xiv.  2.  around,  and  the  house  full  of 

3.  This  seems  to  have  been  the   fragrance   of   His    death, 

the  first  visit  after  the  raising  Mary  probably  began  byanoint- 

of   Lazarus.     A   natural   alle-  ing  His  feet,  then  poured  the 

gorical    interpretation     makes  remainder  on  His  head.     Her 

Bethany  =  the  Church,  where  whole  demeanour  spoke  of  utter 

Christ  resides  with  the  monu-  humility  and  personal  devotion 


CHAPTER  XIV.  4,  5 


143 


very  precious  ;  and  she  brake  the  box,  and  poured 
it  on  his  head. 

4  And  there  were  some  that  had  indignation 
within  themselves,  and  said,  Why  was  this  waste 
of  the  ointment  made  ? 

5  For  it  might  have  been  sold  for  more  than 
three  hundred  pence,  and  have  been  given  to  the 
poor.     And  they  murmured  against  her. 


name  given  only  by  St.  John,  probably  because  some  of 
the  family  were  living  when  the  earlier  accounts  were 
written  ;  so  with  Lazarus.  Spikenard. — Said  to  be  from 
spicata  (pistica)  nardus.  Either  '  genuine '  or  '  liquid ' 
ointment. 

Ver.  5.  The  amount  =  a  little  under  £10. 


(Gen.  xxviii.  18  ;  Eph.  ii.  20; 
Ps.  xlv.  8  ;  Cant.  i.  3). 

4.  The  connexion  of  this 
event  with  the  betrayal  is  ex- 
plained by  St.  John.  Here 
only  hinted  at  by  its  position 
in  the  narrative.  We  must 
notice  that  the  comment  here 
made  is  justified  by  common 
sense,  but  not  by  the  Gospel 
standard.  Philanthropy  comes 
second  to  humility  and  per- 
sonal homage  to  God.  Not 
only  the  Pharisees  have  been 
inclined  to  measure  actions  by 
visible  results,  wrongly  (Matt. 
ii.  11  ;  xvi.  17;  Ps.  Ii.  17; 
Matt.  xxv.  40,  which  gives  the 
true  meaning  of  humble  bene- 
ficence). No  one  so  blind  to 
this  truth  as  the  covetous,  who 


worship  a  phantom,  Col.  iii.  5 
(Mark  iv.  19). 

5.  The  accuracy  of  the  sum 
named  is  very  characteristic. 
Judas'  character  seems  to  have 
been  one  of  vulgar  selfishness, 
proof  against  all  warnings.  A 
perfectly  respectable  man  till 
within  two  days  of  his  death, 
and  may  be  so  far  excused  that 
he  perhaps  thought  the  end  in- 
evitable, and  hoped  to  save 
himself.  His  object  in  joining 
our  Lord  must  have  been  to 
•  better  himself  somehow,  and 
his  crime  was  the  outcome  of 
disappointment  and  cowardice. 
The  apparent  good  sense  of 
his  remark  made  some  of  the 
others  join  in  (Ps.  Iv,  21  ; 
x.  8). 


r44 


THE  GOSPEL  OF  ST.  MARK 


6  And  Jesus  said,  Let  her  alone ;  why  trouble 
ye  her  ?  she  hath  wrought  a  good  work  on  me. 

7  For  ye  have  the  poor  with  you  always,  and 
whensoever  ye  will  ye  may  do  them  good :  but  me 
ye  have  not  always. 

8  She  hath  done  what  she  could :  she  is  come 
aforehand  to  anoint  my  body  to  the  burying. 

9  Yerily  I  say  unto  you,  Wheresoever  this 
gospel  shall  be  preached  throughout  the  whole 


Ver.  7.  Deut.  xv.  11. 


6.  Our  Lord  very  seldom 
prohibits,  never  without  adding 
some  deep  teaching.  First,  the 
true  character  of  a  simple  act 
of  homage  to  Himself. 

7.  As  compared  with  phil- 
anthropy, it  takes  the  first 
place,  and  philanthropy  only 
acceptable  if  offered  to  Him. 
No  opportunity  of  rendering  it 
should  be  ignored  for  any  other 
claim  whatever,  no  matter 
whether  it  bring  any  return  or 
not.  To  the  burying. — Added 
for  the  sake  of  Judas  :  mean- 
ing, 'I  will  be  burdensome  to 
you  only  for  a  brief  space  :  let 
this  last  honour  be  paid  Me.' 
The  warnings  to  Judas  always 
gentle,  and  such  that  the  others 
should  not  discover  His  intent 
(John  vi.  70 ;  xiii.  27). 

8.  What  she  could  (xii.  43, 
note  30). — The  closing  scenes  of 
the  Gospel  story  emphasise  in 


many  ways  the  true  merit  of 
actions  in  God's  sight,  often 
not  to  be  seen  by  man.  In 
Matt.  xxv.  21,  23  the  approval 
is  the  same.  The  opposite  of 
Mary  was  the  man  with  one 
talent.  He  did  not  think  the 
returns  sufficient.  Notice  also 
the  true  significance  of  Mary's 
deed  hidden  from  her. 

9.  Blessing  extorted  by  the 
malicious  and  hypocritical  mur- 
muring (Ps.  Ixxvi.  10).  The 
words  also  speak  of  Christ 
ruling  beyond  the  grave.  For 
the  unlooked-for  prodigality  of 
the  blessing,  cf.  Luke  xxiii.  43. 
Like  almost  all  the  episodes  in 
Holy  Week,  this  one  foreshows 
the  reversal  of  human  judg- 
ment. The  contrast  of  Mary 
and  Judas  deeply  instructive. 
For  the  light  in  which  God 
views covetousness,  cf.  Judell ; 
2  Kings  v,  25  ;  Acts  viii.  20  ; 


CHAPTER  XIV.  10-12  145 

world,  this  also  that  she  hath  done  shall  be  spoken 
of  for  a  memorial  of  her. 

10  And  Judas  Iscariot,  one  of  the  twelve,  went 
unto  the  chief  priests,  to  betray  him  unto  them. 

11  And  when  they  heard  it,  they  were  glad, 
and  promised  to  give  him  money.  And  he  sought 
how  he  might  conveniently  betray  him. 

12  And  the  first  day  of  unleavened  bread,  when 
they  killed  the  passover,  his  disciples  said  unto 
him,  Where  wilt  thou  that  we  go  and  prepare, 
that  thou  mayest  eat  the  passover  ? 


Ver.  11.  Zech.  xi.  12  ;  Gen.  xxxvii.  28  ;  Exod.  xxi.  32  ; 
Ps.  xxii.  12.  While  our  Lord's  ministry  was  generally  fore- 
told, the  predictions  of  the  closing  scenes  become  more 
precise  just  when  man's  need  of  prophecy  is  greatest. 

Ver.  12.  The  difficulty  raised  by  John  xviii.  28  ;  xiii.  1, 
in  comparison  with  this  verse,  has  never  been  solved. 
Perhaps  the  ambiguity  is  designed.  There  is  some  reason 
to  believe  that  this  meal  was  one  in  anticipation  of  the 
Paschal  Supper,  as  the  lambs  were  not  slain  till  the  next 
day,  at  the  time  of  the  Crucifixion  (1  Cor.  v.  7),  nor  would 
the  Apostles  have  been  reclining  at  table  (Exod.  xii.  11). 

Titus  i.  11 ;  1  Tim.  vi.  5  :  espe-  transition  from  the  Law  to  the 

cially    in    those   called   to   be  Gospel,  was  of  course  unique 

ministers  of  religion.  (Deut.  xii.  14  ;   Luke  xiii.  33). 

11.  Conveniently,  i.e.,  in  the  In  their  new  life  the  divine 
absence  of  the  multitude,  as  he  gift  would  be  continuous,  not 
now  feared  nothing  else  (Matt,  depending  on  the  one  meal  in 
x.  28).  that  week.     The  Jewish  feast 

12.  Possibly  the  Apostles  need  not,  any  more  than  the 
themselves  did  not  know  whe-  Sabbath,  correspond  in  time 
ther  this  meal  was  the  Pass-  with  its  antitype. 

over  or  not.     The  event,   the 

S.  T.  K 


i46  THE  GOSPEL  OF  ST.  MARK 

13  And  he  sendeth  forth  two  of  his  disciples, 
and  saith  unto  them,  Go  ye  into  the  city,  and 
there  shall  meet  you  a  man  bearing  a  pitcher  of 
water :  follow  him. 

14  And  wheresoever  he  shall  go  in,  say  ye  to 
the  goodman  of  the  house,  The  Master  saith, 
Where  is  the  guest-chamber,  where  I  shall  eat 
the  passover  with  my  disciples  ? 

15  And  he  will  show  you  a  large  upper 
room  furnished  and  prepared :  there  make  ready 
for  us. 

16  And  his  disciples  went  forth,  and  came  into 
the  city,  and  found  as  he  had  said  unto  them :  and 
they  made  ready  the  passover. 

17  And  in  the  evening  he  cometh  with  the 
twelve. 

18  And  as  they  sat  and  did  eat,  Jesus  said, 


Prepare,  i.e.,  duly  cleanse  the  house  of  anything  lea- 
vened (Exod.  xii.  19  ;  John  xiii.  23). 

Ver.  18.  It  seems  probable  from  verse  20,  and  John 


13.  Again  two  together.     A  18.  We  can  hardly  believe 

pitcher  of  water  has  been  looked  that  Judas  was  present  during 

on  as  representing  the  Law,  to  the  institution  (John  xiii.  30). 

be  turned  into  the  wine  of  the  It  was  then  necessary  to  make 

Gospel  (Matt.  ix.  14,  17 ;  Isa.  this    announcement,    that    he 

xxv.  6  ;  Prov.  xxxi.  6  ;   John  might  be  either  warned  from 

ii.  10  and  Matt.  iii.  11  ;  1  Kings  his  treachery,  or  go.    In  Matt, 

xviii.  38).  xvii.  22,  &c,  the  warning  had 

15.   Believed  to  be  the  same  been  impersonal.     It  does  not 

as    that    of    Acts    i.    13 ;     ii.  frighten  the  Apostles  till  it  is 

1,  46.  changed  into  '  one  of  you  shall 


CHAPTER  XIV.  19-21 


147 


Verily  I  say  unto  you,  One  of  you  which  eateth 
with  me  shall  betray  me. 

19  And  they  began  to  be  sorrowful,  and  to  say 
unto  him  one  by  one,  Is  it  I  ?  and  another  said, 
Is  it  I  ? 

20  And  he  answered  and  said  unto  them,  It  is 
one  of  the  twelve,  that  dippeth  with  me  in  the 
dish. 

21  The  Son  of  man  indeed  goeth,  as  it  is  written 
of  him :  but  woe  to  that  man  by  whom  the  Son  of 
man  is  betrayed  !  good  were  it  for  that  man  if  he 
had  never  been  born. 


xiii.  6,  that  on  Jesus'  right  sat  John  (John  xiii.  23),  on  His 
left  Judas,  in  the  first  seat  (Luke  xxii.  24),  so  that  he 
received  the  sop  in  regular  order,  first  (Ps.  xli.  9). 
Ver.  20.  Ps.  lxix.  22. 


betray  Me.'  No  sin  is  ever 
committed  without  neglect  of 
previous  warning,  understood 
too  late  (e.g.,  Numb.  xxii.  19, 
34).  It  is  all-important  to  re- 
cognise warnings  which  are  not 
yet  personal. 

19.  The  announcement  also 
served  the  purpose  of  destroy- 
ing foolish  self-confidence  (John 
viii.  7).  This  was  especially 
difficult  with  Peter,  who  seems 
characteristically  the  most  dis- 
turbed. The  conversation  re- 
ported in  John  xiii.  23,  sqq., 
was  unheard  by  the  others. 

20.  Perhaps  a  general  utter- 


ance, more  particularly  to  John 
in  private. 

21.  The  scheme  of  man's 
salvation,  foreordained  and 
foretold,  marches  on  to  its 
end  ;  but  the  responsibility  of 
those  whose  crimes  help  it  is 
undiminished  (Matt,  xviii.  7). 
Scripture  shows  throughout 
how  God  uses  evil  for  His  own 
glory,  and  yet  does  not  destroy 
man's  free-will  (Ps.  ii.  4,  &c). 
Especially  in  the  Passion  is 
this  revealed.  For  goeth,  cf. 
Luke  xiii.  33.  Good  were  it. — 
The  most  terrific  saying  in 
Scripture. 


148 


THE  GOSPEL  OF  ST.  MARK 


22  And  as  they  did  eat,  Jesus  took  bread,  and 
blessed,  and  brake  it,  and  gave  to  them,  and  said, 
Take,  eat ;  this  is  my  body. 

23  And  he  took  the  cup ;  and  when  he  had  given 
thanks,  he  gave  it  to  them :  and  they  all  drank 
of  it.  

Ver.  22.  It  is  commonly  supposed  that  this  was  a  cake 
of  unleavened  bread,  the  last  that  was  usually  eaten  ;  and 
the  cup,  the  mingled  wine  and  water,  the  third  of  those 
passed  round  at  the  meal.  This  is  my  body.— The 
meaning  can  be  elucidated  by  a  careful  study  of  Lev.  i.  3, 
4 ;  iii.  2  ;  iv.  4,  15,  29,  and  the  whole  of  John  vi.,  spoken 
a  year  before  this  time.  The  teaching  is  expanded  by  St. 
Luke,  who  learnt  it  probably  from  St.  Paul  (1  Cor.  xi.  23). 


22.  Uniform  idea  of  sacri- 
fice throughout  the  world  has 
been  the  offering  of  a  life  in 
expiation  for  sin,  and  the  wor- 
shippers and  the  Deity  joining 
in  the  sacrificial  feast.  These 
instincts  trained  very  carefully 
among  the  Jews  in  preparation 
for  Christ's  sacrifice.  But  the 
sacrificial  terms  used  in  St. 
Luke,  and  in  1  Cor.  xi.  23, 
should  be  read  together  with 
Lev.  i.,  &c,  and  Heb.  x.  All 
true  life  comes  through  Christ. 
Here  we  are  taught  the  mys- 
tery of  spiritual  nourishment. 
For  1000  years  the  truth  of 
Christ's  Presence  in  the  Sacra- 
ment was  held  in  the  Church 
without  debate  (the  wrong  atti- 
tude, John  vi.  52).  Then  men 
attempted  to  explain  ;  then,  in 


reaction,  to  deny.  The  Angli- 
can doctrine  asserts  the  fact : 
'  this  is,'  &c.  The  Roman  and 
Lutheran  doctrines  attempt 
explanations  ;  the  Calvinists 
and  others  deny  the  fact.  The 
bread  was  broken  to  show  that 
the  Gift  was  one  but  the  par- 
takers many  (1  Cor.  x.  17). 
Hence  our  Communion  is  not 
only  with  God,  but  with  each 
other. 

23.  Given  thanks.  —  Hence 
the  term  Eucharist  (John  vi. 
11).  They  all.— A  text  in 
favour  of  Communion  in  both 
kinds,  and  against  the  Roman 
practice.  Notice  the  simpli- 
city of  our  Lord's  action,  and 
the  power  of  His  word  ;  paral- 
leled by  Gen.  i.  3. 


CHAPTER  XIV.  24-26 


49 


24  And  he  said  unto  them,  This  is  my  blood  of 
the  new  testament,  which  is  shed  for  many. 

25  Verily  I  say  unto  you,  I  will  drink  no  more 
of  the  fruit  of  the  vine,  until  that  day  that  I  drink 
it  new  in  the  kingdom  of  God. 

26  And  when  they  had  sung  an  hymn,  they 
went  out  into  the  mount  of  Olives. 


Ver.  24.    Testament.  —  Heb.  viii.  13;   ix.  16.     The 

promise  given  of  old  after  the  fall  of  man,  and  ratified  by- 
sacrifice  and  blood -shedding.  New. — Because  the  cove- 
nant was  sealed  by  the  actual  death  of  Christ,  and  attended 
with  a  much  greater  effusion  of  the  Holy  Spirit.  Contrast 
this  command  with  Lev.  xvii.  10  (Exod.  xii.  13  ;  John 
vi.  39). 

Ver.  26.  While  the  fourth  or  last  cup  was  being  filled, 
the  custom  was  to  sing  the  Hallel,  Ps.  cxv.  to  cxviii., 
many  of  the  verses  of  which  are  full  of  meaning  appro- 
priate to  this  moment. 


24.  For  many. — Unlike  the 
old  Dispensation  for  Jews  only. 
If  the  words  had  been  less  ob- 
scure, the  grand  difficulty  of 
the  young  Church  (Acts  xv.) 
might  have  been  prevented. 
But  our  Lord  left  us  to  solve 
this  and  many  others  with  only 
spiritual  help. 

25.  A  difficult  verse.  Notice 
how  the  heavenly  life  is  often 
spoken  of  under  the  figures  of 
eating  and  drinking  (Rev.  ii. 
17  ;  Luke  xii.  37  ;  Exod.  xxiv. 
11;  Luke  xiv.  15;  CI.  ii.  16), 
in  a  .spiritual  sense  (Rom.  xiv. 


15  ;  John  iv.  34).  New. — 
When  men  give  what  is  new 
it  is  veiy  often  not  true ;  but 
cf.  John  xv.  1  and  Matt.  ix. 
27_  (Acts  ii.  13  ;  2  Cor.  v.  17). 
Kingdom  of  God. — Matt. ,  '  of 
My  Father,'  an  unusual  ex- 
pression, possibly  with  a  re- 
ference to  the  mystery  under- 
lying 1  Cor.  xv.  24.  Hence 
the  guiltiness  of  those  who 
misuse  these  common  earthly 
gifts,  which  should  be  the 
outward  symbols  of  heavenly 
truths. 


ISO 


THE  GOSPEL  OF  ST.  MARK 


27  And  Jesus  saith  unto  them,  All  ye  shall  be 
offended  because  of  me  this  night :  for  it  is  writ- 
ten, I  will  smite  the  shepherd,  and  the  sheep  shall 
be  scattered. 

28  But  after  that  I  am  risen,  I  will  go  before 
you  into  Galilee. 

29  But  Peter  said  unto  him,  Although  all  shall 
be  offended,  yet  will  not  I. 

30  And  Jesus  said  unto  him,  Verily  I  say  unto 


Ver.  27.  Zecli.  xiii.  7. 

Ver.  28.  Fulfilled  in  Matt,  xxviii.  16. 

Ver.  29.  St.  Peter  was  warned  thrice  (Luke  xxii.  31 ;  John 
xiii.  33,  and  here),  answering  to  the  triple  question  in 
John  xxi. 

Ver.  30.  The  precision  in  the  whole  account  of  the  denial 


27.  The  shepherds  in  Pales- 
tine went  before  the  sheep, 
often  calling  them  to  follow 
(John  x.  3).  The  voice  of  Jesus 
will  here  mean  His  teaching, 
which  woke  up  the  life  within 
the  Apostles  (John  vi.  68). 

29.  Nothing  more  charac- 
teristic of  St.  Peter  than  his 
alternations  of  apprehension 
and  confidence.  This  followed 
soon  after  John  xiii.  24.  Both 
were  carnal  (1  John  iv.  18). 
There  was  in  him  at  his  worst 
a  likeness  to  Judas  which  he 
recognised  in  himself — a  dis- 
like of  the  cross,  and  a  blind  dis- 
trust of  Christ's  promise.  Self- 
confidence,  a  quality  much  ad- 
mired  among   men,  is   a  real 


weakness,  since  it  shuts  off 
Divine  help  (Matt.  ix.  12). 
The  latter  only  comes  when 
self  has  been  excluded,  as  an 
aim  of  effort,  or  a  source  of 
strength.  Human  estimates  as 
to  this  are  sometimes  right, 
but  always  long  after  the  event 
(Matt,  xxiii.  29).  Again,  Peter 
(in  spite  of  viii.  29)  was  always 
dwelling  on  Christ's  humanity, 
this  Gospel  being  full  of  indi- 
cations of  it,  which  he  doubt- 
less supplied  (study  Matt.  xvi. 
21  ;  xvii.  4  ;  Luke  xxii.  38). 
What  saved  him  was  Christ's 
intercession  and  his  own  per- 
sonal love  for  Him. 

30.  The    striking    thing    is 
the  clearness  of  the  warning. 


CHAPTER  XIV.  31-33 


51 


thee,  That  this  day,  even  in  this  night,  before  the 
cock  crow  twice,  thou  shalt  deny  me  thrice. 

31  But  he  spake  the  more  vehemently,  If  I 
should  die  with  thee,  I  will  not  deny  thee  in  any 
wise.     Likewise  also  said  they  all. 

32  And  they  came  to  a  place  which  was  named 
Gethsemane :  and  he  saith  to  his  disciples,  Sit  ye 
here,  while  I  shall  pray. 

33  And  he  taketh  with  him  Peter  and  James 
and  John,  and  began  to  be  sore  amazed,  and 
to  be  very  heavy  ; 


as  to  the  two  cockcrows  is  peculiar  to  this  gospel.  The 
first  was  about  midnight;  the  second,  often  called  cock- 
crow, was  about  3  a.m. 

Ver.  32.  Gethsemane  means  an  oil-press.  The  spot  is 
identified  at  the  foot  of  the  mountain. 

Ver.  33.  The  word  for  amazed  seems  to  mean  '  dazed 
to  the  point  of  unconsciousness5  (Ps.  xl.  15). 


Doubtless  his  wish  to  stand 
high  in  his  companions'  esti- 
mate prevented  him  from  en- 
tertaining the  bare  idea  of 
this  prediction. 

31.  The  self-assertion  of 
weakness  provoking  applause. 
As  a  matter  of  training,  note 
how  Christ  now  allows  His  fol- 
lower to  go  on  to  his  fall  without 
another  word.  Spiritual  expe- 
riences are  necessary  to  the 
understanding  of  divine  words. 

32.  A  hint  that  if  it  was 
necessary  for  Him  to  pray,  how 


much  more  so  for  them,  after 
the  warning  of  verse  27.  They 
must  know  something  of  His 
sufferings  in  order  to  bear  wit- 
ness later. 

33.  With  all  reverence  we 
should  ask  why  our  Lord  was 
in  such  anguish  of  spirit  when 
His  martyrs  have  faced  death 
serenely  ?  This  was  the  be- 
ginning of  the  awful  mental 
struggle  which  culminated  in 
xv.  34  {vide  note).  (1.)  The 
prospect  of  physical  dissolution 
infinitely  more  terrible  to  Him 


152 


THE  GOSPEL  OF  ST.  MARK 


34  And  saith  unto  them,  My  soul  is  exceeding 
sorrowful  unto  death  :  tarry  ye  here,  and  watch. 

35  And  he  went  forward  a  little,  and  fell  on 
the  ground,  and  prayed  that,  if  it  were  possible, 
the  hour  might  pass  from  him. 

36  And  he  said,  Abba,  Father,  all  things  are 
possible  unto  thee ;  take  away  this  cup  from  me  : 
nevertheless  not  what  I  will,  but  what  thou  wilt. 

37  And  he  cometh,  and  findeth  them  sleeping, 


Ver.  37.  Simon. — The  name  used  when  allusion  is  made 
to  the  Apostle's  weakness  (Luke  xxii.  31). 


than  to  any  man  (John  i.  4). 
(2.)  Isa.  liii.  5.  Nothing  could 
have  begun  to  shut  off  the 
vision  of  the  Father  except  the 
cloud  of  human  sin  ;  this  our 
Saviour  took  upon  Himself 
(Gal.  iii.  13).  The  beginning 
of  the  meaning  of  this  lies  in 
the  power  of  intense  sympathy, 
but  the  mystery  is  beyond  us. 
(3.)  We  must  remember,  too, 
the  loathsomeness  of  sin  to  an 
all  pure  nature.  (4.)  The  out- 
rage of  infinite  love.  (5.)  The 
future  sin,  as  well  as  the  pre- 
sent and  the  past,  lay  upon 
His  spirit.  (6.)  The  expression 
in  human  form  of  the  divine 
grief  at  seeing  the  world  in  sin 
(Gen.  vi.  6). 

34.  Sorrowful  unto  death. — 
So  that  life  can  hardly  support 
the  agony.  Yet  we  must  al- 
ways remember  that  no  ex- 
ternal power  could  take  away 
His    life.      Watch.  —  Not    for 


the  enemy,  but  in  sympathy. 
Our  Lord  being  human  felt 
this  need  (John  xv.  15).  For 
the  reason  added  in  the  other 
narrative,  cf.  Luke  xi.  4.  Even 
in  His  agony  our  Lord's  words 
are  for  all  time. 

35,  36.  The  model  of  all 
prayer,  the  utterance  of  our 
deepest  need,  combined  with 
perfect  submission.  Result, 
Luke  xxii.  43,  not  the  direct 
answer,  but  strength  given  to 
bear  the  refusal.  The  logical 
mystery  of  prayer  is  nearly 
polved  by  these  words.  What 
I  toill. — The  combination  of 
this  with  John  x.  30  the  cen- 
tral mystery  of  the  Incarna- 
tion. Remove  this  cup. — Not 
the  suffering,  but  the  sin  which 
He  was  bearing.  These  words 
set  before  us  the  two  wills  and 
two  natures  in  Christ. 

37.  The  sense  of  abandon- 
ment (Ps.  lxix.  21)  was  power- 


CHAPTER  XIV.  38-41 


153 


and   saith   unto    Peter,    Simon,    sleepest   thou  ? 
couldest  not  thou  watch  one  hour  ? 

38  Watch  ye,  and  pray,  lest  ye  enter  into 
temptation.  The  spirit  truly  is  ready,  but  the 
iiesh  is  weak. 

39  And  again  he  went  away,  and  prayed,  and 
spake  the  same  words. 

40  And  when  he  returned,  he  found  them 
asleep  again,  (for  their  eyes  were  heavy,)  neither 
wist  they  what  to  answer  him. 

41  And  he  cometh  the  third  time,  and  saith 


less  to  prevent  our  Lord  from 
doing  His  utmost  to  help  His 
followers.  The  words  refer  to 
verse  31,  and  have  borne  fruit 
in  the  institution  of  vigils  in 
the  Church.  The  Apostles 
were  being  taught  their  inca- 
pacity to  carry  out  their  high 
aspirations. 

3S.  If  the  spirit  is  ready, 
what  need  of  watching  ?  No 
watching  will  prevent  tempta- 
tion coming,  but  it  may  pre- 
vent the  being  deceived  by  a 
false  security.  Perhaps  enter 
into  is  used  as  =  '  falling  into 
an  ambush.'  Heady  =  '  natur- 
ally prompt  to  constant  action ' 
(Ps.  civ.  4),  but  clogged  by  the 
body,  and  always  liable  to  be 
assimilated  to  it  (Gal.  v.  17), 
unless  kept  in  vigorous  exer- 
cise (2  Tim.  i.  6),  so  as  to  drive 
away  the  creeping  numbness  of 
worldliness,  often  compared  to 
sleep.  Thus  the  Saviour,  in 
such  surroundings,  lays  down 


instructions  for  all  Christian 
effort.  Prayer  is  still  our  duty, 
though  human  ills  are  irreme- 
diable (John  xiii.  7;  Ps.  ii.). 
Temptation,  i.e.,  of  forgetting 
our  dependence  upon  Christ. 

39.  In  great  tension  of  spirit, 
repetition  of  the  same  words  is 
natural.  As  reported  in  Matt., 
they  denote  a  certain  eager- 
ness to  drink  the  cup. 

40.  Apparently  after  an  at- 
tempt to  keep  awake.  The 
whole  scene  is  wonderfully  alle- 
gorical :  the  stillness  (Luke  ii. 
8)  of  Christ's  visits  (Matt.  xxv. 
5  ;  Exod.  xii.  29),  the  feeble 
resolve,  the  neglected  precau- 
tion and  consequent  failure. 
It  might  easily  have  been  sug- 
gested by  one  of  them  that  no 
good  was  to  be  done  by  watch- 
ing. Neither  wist  they. — Matt. 
xxii.  12.  Cf.  also  Luke  ix.  32; 
1  Cor.  xv.  51. 

41.  The  knell  of  a  lost  oppor- 
tunity.    Notice  the  contradic- 


154  THE  GOSPEL  OF  ST.  MARK 

unto  them,  Sleep  on  now,  and  take  yow  rest :  it 
is  enough,  the  hour  is  come :  behold,  the  Son  of 
man  is  betrayed  into  the  hands  of  sinners. 

42  Rise  up,  let  us  go ;  lo,  he  that  betrayeth  me 
is  at  hand. 

43  And  immediately,  while  he  yet  spake, 
cometh  Judas,  one  of  the  twelve,  and  with  him 
a  great  multitude  with  swords  and  staves,  from 
the  chief  priests  and  the  scribes  and  the 
elders. 

44  And  he  that  betrayed  him  had  given  them 
a  token,  saying,  Whomsoever  I  shall  kiss,  that 
same  is  he ;  take  him,  and  lead  him  away  safely. 


Ver.  43.  Consisting  of  servants  of  the  chief  priests: 
some  of  the  Temple  guard,  Levites,  and  Roman  soldiers 
from  the  fortress  Antonia.  Compare  St.  John's  narrative 
carefully. 

Ver.  44.  Jesus  would  be  unknown  to  the  soldiers. 


tion    of    this    command    with  expression  is  often  added  im- 

verse  42.     •  No  more  need  to  pressively.       This    display    of 

feebly  struggle :  while  you  have  force  useless  if  Christ  were  only 

been  yielding  to  nature  Christ  man,  madness  if  He  were  God. 

has  been  betrayed.   But  though  Also  a  precaution  against  John 

the  preparation  has  been  neg-  vii.    45.      Priests    and    elders, 

lected,     the    storm     must    be  i.e.,  Sadducees  and  Pharisees : 

faced.'      The    incident    has    a  the   former   were    the   leaders 

world  -  wide    application,    and  against  Jesus  throughout, 

must  not  be  narrowed  to  the  44.  Shows  the  Lord's  conde- 

idea  of    an    armed    resistance,  scen.sion  :  the  kiss  was  not  un- 

which    would    have    been  un-  usual  (Ps.cxxxiv. ;  lv.  22).    All 

availing.  betrayers  of  the  truth  feign  a 

43.  One  of  the  twelve. — This  love  for   it.     Judas   was   pro- 


CHAPTER  XIV.  45-48 


155 


45  And  as  soon  as  he  was  come,  he  goeth 
straightway  to  him,  and  saith,  Master,  Master; 
and  kissed  him. 

46  And  they  laid  their  hands  on  him,  and  took 
him. 

47  And  one  of  them  that  stood  by  drew  a 
sword,  and  smote  a  servant  of  the  high  priest, 
and  cut  off  his  ear. 

48  And  Jesus  answered  and  said  unto  them, 


Ver.  47.  We  may  imagine  different  scenes  of  disorder 
going  on  here  and  there.  Jesus  was  moving  hither  and 
thither,  controlling  all  by  His  moral  dignity,  and  restoring 
peace. 


bably  acting  in  what  he  still 
thought  a  patriotic  cause.  His 
blindness  to  the  situation  is 
typical  (2  Kings  v.  25  ;  Ps.  cxv. 
5  ;  Isa.  xxxv.  5  ;  John  ix.  32  ; 
Rev.  iv.  8). 

45.  An  incomparable  instance 
of  meekness,  true  strength, 
which  can  utterly  refuse  to  con- 
descend to  revenge.  Christ's 
words  to  Judas  the  last  oppor- 
tunity of  repentance,  meant 
only  to  appeal  to  him.  Pro- 
bably he  knew  something  of 
the  Saviour's  divinity,  but  his 
heart  was  elsewhere.  The  real 
warning  in  his  story  is  the  same 
as  that  of  2  Kings  v.  22,  and 


Acts    v. 


insensibility    to 


divine  privileges. 

46.  Contrast  Isa.  lxiv.  7. 

47.  A  very  fragmentary  ac- 
count.   It  seems  as  if  Jesus  had 


to  intervene  to  prevent  a  brawl, 
as  most  of  the  words  in  Mat- 
thew and  Luke  are  addressed 
to  the  Apostles.  The  assail- 
ants seem  far  from  confident 
(John  xviii.  6),  so  that  a  vigo- 
rous resistance  might  have 
altered  the  course  of  events. 
These  sayings  show,  as  usual, 
the  most  perfect  command  of 
the  situation,  and  profound 
solicitude  for  the  moral  life 
of  others.  This  was  the  out- 
come of  preparation.  There 
was  nothing  calm  or  heroic 
about  the  Apostles,  who  had 
been  sleeping.  This  display 
of  zeal  merely  indicated  be- 
wilderment, and,  had  not 
Christ  intervened,  would  have 
made  matters  worse  (John 
xv.  5). 

48.  Not  only   an  appeal  to 


156  THE  GOSPEL  OF  ST.  MARK 

Are  ye  come  out,  as  against  a  thief,  with  swords 
and  with  staves  to  take  me  ? 

49  I  was  daily  with  you  in  the  temple,  teach- 
ing, and  ye  took  me  not :  but  the  scriptures  must 
be  fulfilled. 

50  And  they  all  forsook  him,  and  fled. 

51  And  there  followed  him  a  certain  young 
man,  having  a  linen  cloth  cast  about  his  naked 
body ;  and  the  young  men  laid  hold  on  him : 

52  And  he  left  the  linen  cloth,  and  fled  from 
them  naked. 


Ver.  50.  Ps.  lxxxviii.  8.  Contrast  John  xi.  16.  For  the 
general  situation,  cf.  Jer.  xiv.  8,  9. 

Vers.  51,  52.  Nothing  is  known  of  this  incident,  or  why 
it  is  recorded.  A  plausible  conjecture  is  that  Mark  was 
roused  from  sleep  by  the  band  coming  to  search  his  house, 
and  that  when  Judas  led  them  to  the  garden  he  flung  a 
cloak  round  himself  and  followed.  Another  supposition 
is  that  it  was  Lazarus. 


their  sense  of  dignity,  but  to  Peter  remembered  this  scene 
concentrate  their  attention  on  (1  Peter  iv.  16,  19). 
His  person  (Matt.  xxii.  42  ;  50.  Evidently  having  ex- 
Luke  vii.  22).  The  greatest  of  pected  a  display  of  divine 
His  followers  have  shrunk  from  power  (Luke  ix.  54).  The 
this  (2  Cor.  xi.  23),  but  in  words  which  indicate  the  most 
Christ  it  never  strikes  us  as  sublime  strength  are,  as  usual, 
egotistical.  He  wished  them  construed  as  weakness.  A  mas- 
to  ask,  '  Who  can  this  be  who  terful  desire  to  accomplish 
can  only  be  taken  when  He  God's  will  often  has  this  ap- 
chooses?'  But  the  scriptures. —  pearance  (Isa.  xiv.  10  ;  2  Sam. 
Marvellous  words  considering  iii.  39  ;  John  vii.  24  ;  1  Cor.  i. 


the  scene ;    added  principally     25). 
for  the  Apostles  {vide  Matthew). 


CHAPTER  XIV.  53,  54  157 

53  And  they  led  Jesus  away  to  the  high  priest : 
and  with  him  were  assembled  all  the  chief  priests 
and  the  elders  and  the  scribes. 

54  And  Peter  followed  him  afar  off,  even  into 
the  palace  of  the  high  priest:  and  he  sat  with 
the  servants,  and  warmed  himself  at  the  fire. 


Ver.  53.  Cf.  John's  account.  There  is  much  doubt  as 
to  who  the  high  priest  was,  Annas  or  Caiaplias.  Probably 
the  former,  who  had  been  deposed  by  the  Romans,  was 
still  recognised  by  the  Jews,  but  Caiaplias  was  titular 
high  priest.  It  is  also  likely  that  the  two  men  lived  in 
different  apartments  in  the  same  house  (John  xviii.  24). 
The  Prisoner  was  then  first  brought  before  Annas,  in  the 
hope  that  he  would  suggest  the  best  indictment  to  be  laid 
before  Pilate.  It  seems  that  this  was  no  formal  meeting 
of  the  Sanhedrim,  which  could  not  be  till  daybreak,  but 
a  casual  gathering  (Luke  xxii.  63;  Matt,  xxvii.  1).  Our. 
account  is  much  condensed.  If  this  view  be  correct,  the 
word  council  in  verse  55  cannot  be  used  in  a  technical 
sense.     Probably  the  soldiers  did  not  enter  the  palace. 

Ver.  54.  We  may  imagine  a  cold  moonlight  night,  and 
the  charcoal  fire  lit  in  the  court,  throwing  its  light  on 
the  faces  of  the  men  talking.  Round  the  court  were  the 
large  open  chambers,  in  one  of  which  the  mock  trial  was 
going  on. 

53.  An  impressive  enumera-  maid  was  able  to  get  Peter  let 
tion.  The  moment  of  the  out-  in,  but  after  he  had  first  been 
come  of  the  agelong  prepara-  shut  out  (John  xviii.  16).  This 
tion  was  at  hand  (Gen.  xii.  1  ;  led  to  his  recognition.  A  char- 
John  viii.  39,  56).  coal  fire  was  burning  in   the 

54.  John  and  Peter  had  fol-  middle  of  the  large  court,  and 
lowed  the  band,  and  the  former  the  big  rooms  round  it  were 
being  known  to  the  waiting-  raised  a  few  steps,  looking  on 


i58 


THE  GOSPEL  OF  ST.  MARK 


55  And  the  chief  priests  and  all  the  council 
sought  for  witness  against  Jesus  to  put  him  to 
death ;  and  found  none. 

56  For  many  bare  false  witness  against  him, 
but  their  witness  agreed  not  together. 

57  And  there  arose  certain,  and  bare  false  wit- 
ness against  him,  saying, 

58  We  heard  him  say,  I  will  destroy  this 
temple  that  is  made  with  hands,  and  within 
three  days  I  will  build  another  made  without 
hands. 


•  Ver.  58.  Mark  xv.  29 ;  John  ii.  19.     One  reported,  '  I 
am  able  to  destroy  ; '  the  other,  '  I  will.'     Both  false. 


to  it.  The  group  round  the 
fire  were  mostly  servants  of  the 
high  priest.  Peter  was  out 
of  place  and  bewildered,  like 
zealous  men  with  nothing  to 
do.  '  He  would  have  dared 
anything  to  save  his  Lord,  but 
did  not  look  to  his  Lord  to 
save  him.' 

55.  Deut.  xvii.  6.  Probably 
the  witnesses  had  to  give  evi- 
dence separately  and  indepen- 
dently, or  they  would  have 
agreed.  With  all  the  ille- 
gality of  the  proceedings  there 
was  a  certain  punctiliousness 
observable.  It  is  not  unlikely 
that  these  were  disciples  who 
had  fallen  away.  Jesus  stands 
listening  to  them,  and  no  doubt 
praying  for  them. 

56.  So  have  discordant  here- 


sies at  all  times  borne  witness 
to  the  truth. 

58.  These  words  must  have 
been  often  repeated.  They 
contain  the  real  purpose  of 
Christ's  ministry  ;  not  only  to 
rise  again  from  the  dead,  but 
to  found  a  new  dispensation  in 
place  of  the  old — the  Catholic 
Church  in  place  of  the  Mosaic 
law.  This  claim  has  always 
provoked  bitter  opposition. 

Though  falsely  reported,  the 
saying  contained  other  mighty 
truths  (John  x.  18  ;  v.  22  ;  2 
Cor.  v.  1).  The  difficulty  was 
that  no  saying  derogatory  to 
the  Temple,  even  if  substan- 
tiated, would  have  moved 
Pilate.  Hence  the  question 
that  follows,  verse  61. 


CHAPTER  XIV.  59-62 


59 


59  But  neither  so  did  their  witness  agree  to- 
gether. 

60  And  the  high  priest  stood  up  in  the  midst, 
and  asked  Jesus,  saying,  Answerest  thou  nothing  ? 
what  is  it  which  these  witness  against  thee  ? 

61  But  he  held  his  peace,  and  answered 
nothing.  Again  the  high  priest  asked  him,  and 
said  unto  him,  Art  thou  the  Christ,  the  Son  of 
the  Blessed  ? 

62  And  Jesus  said,  I  am :  and  ye  shall  see  the 
Son  of  man  sitting  on  the  right  hand  of  power, 
and  coming  in  the  clouds  of  heaven. 


59.  The  rules  required  per- 
fect agreement.  Truth  is  one, 
error  is  manifold. 

60.  Isa.  liii.  7.  Because  to 
have  pointed  out  the  contra- 
dictions, &c,  would  have  been 
to  interfere  with  the  duty  of 
the  judge.  It  was  plain  also 
that  the  issue  was  prejudged 
(cf.  James  iii.  17).  The  high 
priest. — The  nation  thus  repre- 
sented rejected  their  Messiah. 
Why  ?  Mainly  because  they 
clung  to  blessings  already  re- 
ceived, being  thus  disabled 
from  welcoming  new  truth 
(John  viii.  33,  53;  vi.  31). 

61.  The  great  crisis.  We 
must  remember  that  St.  John 
was  listening  to  the  proceed- 
ings. Certainly  from  the  high 
priest's  point  of  view  the  an- 
swer was  blasphemy.  It  was 
either  that  or  the  most  majestic 
claim  imaginable  to   divinity. 


The  Blessed.— Title  of  God 
only.  The  question  itself  was 
blasphemous,  unless  he  knew 
that  Christ  was  more  than 
man  (Isa.  viii.  14). 

62.  Ye  shall  see. — Think  to 
whom  these  words  were  ad- 
dressed. With  glory.  —  Not 
simply  adverbial,  but  as  if 
encompassed  with  a  substance, 
which  will  be  imparted  (2  Cor. 
v.  4  ;  iv.  17).  Scripture  seems 
to  foretell  the  manifestation  of 
God  as  a  great  visible  spectacle 
(Isa.  i.  7  ;  Matt.  xxiv.  27).  Of 
power. — Matt.  xii.  24,  note. 
Clouds. — The  use  of  clouds  to 
veil  the  divine  glory  (Exod. 
xvi.  10  ;  xix.  9,  &c.  Cf.  also 
Isa.  iv.  5  ;  Rev.  xiv.  14).  The 
insertion  of  the  word  here  is 
noticeable.  Possibly  the  dif- 
ference between  its  aspects  of 
dreadfulness  or  supreme  beauty 
fits  a  cloud  to  be  spoken  of  as 


160  THE  GOSPEL  OF  ST.  MARK 

63  Then  the  high  priest  rent  his  clothes,  and 
saith,  What  need  we  any  further  witnesses  ? 

64  Ye  have  heard  the  blasphemy :  what  think 
ye  ?  And  they  all  condemned  him  to  be  guilty  of 
death. 

65  And  some  began  to  spit  on  him,  and  to 
cover  his  face,  and  to  buffet  him,  and  to  say  unto 
him,  Prophesy :  and  the  servants  did  strike  him 
with  the  palms  of  their  hands. 

66  And  as  Peter  was  beneath  in  the  palace, 
there  cometh  one  of  the  maids  of  the  high  priest : 


Ver.  63.  Probably  his  unofficial  dress.  Directions  were 
laid  down  as  to  the  length  and  direction  of  the  rent. 

Ver.  65.  Striking  with  the  hand  was  forbidden  by 
Jewish  law. 

Ver.  66.  The  discrepancies  between  the  four  narratives 
are  natural  to  more  or  less  independent  accounts  of  the 
same  event.     They  should  be  treated  as  supplementary  of 


the  vehicle  of  the  Lord  coming  denial,    is   impressive.      It   is 

in  judgment  (Exod.   xiv.   20  ;  difficult  to  explain  the  motive 

Zeph.  i.  15).  of  this  brutality.    If  they  were 

63.  Words  pregnant  with  a  soldiers  they  would  be  glad  to 
Christian  meaning,  like  John  insult  the  nation  of  the  Jews 
xi.  50  ;  Mark  xv.  31.  by  mockery  of  their  king  (Ps. 

64.  Cf.  Luke  xxiii.  51.   This  cix.  4). 

points  to  the  first  gathering  66.  Peter's  position  in  the 
being  informal.  We  should  courtyard  was  a  false  one 
ponder  on  the  mystery  of  In-  (John  xiii.  36).  He  had  ceased 
finite  Love  being  condemned  from  his  fitful  attempt  at  cou- 
as  worthy  of  death  by  finite  rage,  and  was  merely  a  spec- 
selfishness,  tator  (Matt.   xxvi.  58  ;   Lam. 

65.  The  position  of  verses  i.  12).  The  attitude  of  a  spec- 
64  and  65,  just  before  Peter's  tator  in  the  great  drama  of  life 


CHAPTER  XIV.  67-70  161 

67  And  when  she  saw  Peter  warming  himself, 
she  looked  upon  him,  and  said,  And  thou  also 
wast  with  Jesus  of  Nazareth. 

68  But  he  denied,  saying,  I  know  not,  neither 
understand  I  what  thou  sayest.  And  he  went 
out  into  the  porch ;  and  the  cock  crew. 

69  And  a  maid  saw  him  again,  and  began  to 
say  to  them  that  stood  by,  This  is  one  of  them. 

70  And  he  denied  it  again.    And  a  little  after, 


each  other,  e.g.,  when  the  maid  accused  Peter,  others  pro- 
bably joined  in.  His  own  account  in  this  Gospel  is  the 
most  condemnatory,  John's  the  least  so.  It  seems  that 
after  the  fhst  two  denials  the  cock  crew,  but  unnoticed  by 
Peter  till  after.  Then  there  was  a  pause  of  an  hour,  during 
which  he  was  away  from  the  fire,  uneasily  pacing  tbe  cor- 
ridor round.  Then  he  joined  the  group  again,  and  began 
to  take  part  in  the  conversation,  and  was  betrayed  by  the 
guttural  Galilsean  accent.  For  the  word  'deny'  see  note 
on  viii.  34. 

is  of   all  the  most   dangerous  the  course  of  outward  events, 

(Judg.  v.  23;  Neh.  iii.  5;  Matt,  but  the  most  genuine  faith  in 

xxvii.    36,    49  ;    Mark   iii.    2,  Christ  is  independent  of  that 

&c).     We   should   notice    the  (John  xiv.    6 ;    Ps.   cxix.    96). 

detailed  narrative  of   all  four  Cf.   John    close   to   Jesus,  in- 

Evangelists,  though  they  were  active   throughout,    but   confi- 

describing    events      of     much  dent,  and    able,   therefore,   to 

greater    import.      '  We    must  bear  scorn.     Peter   could  not 

be  as  warm    in  the  cause   of  help   lowering   his  tone  about 

Jesus  when  we  can  do  nothing  Christ  to  a   level    with   those 

as    when  we    can   smite    with  about  him  (Gal.  ii.  11).    There 

the    sword.'      Notice   also    his  was  no  danger  in  an  avowal, 

eagerness     '  to    see    the    end  '  It  seemed,  no  doubt,  a  trifling 

(Matt,  xx vi.  58).      He  thought  occasion. 
that  everything   depended  on 

S.  T.  L 


162 


THE  GOSPEL  OF  ST.  MARK 


they  that  stood  by  said  again  to  Peter,  Surely 
thou  art  one  of  them;  for  thou  art  a  Galilsean, 
and  thy  speech  agreeth  thereto. 

71  But  he  began  to  curse  and  to  swear,  saying, 
I  know  not  this  man  of  whom  ye  speak. 

72  And  the  second  time  the  cock  crew.  And 
Peter  called  to  mind  the  word  that  Jesus  said  unto 
him,  Before  the  cock  crow  twice,  thou  shalt  deny 
me  thrice.    And  when  he  thought  thereon,  he  wept. 


71.  Notice  through  the  Gos- 
pels the  impartiality  of  the 
Apostolic  record.  Scarcelyany- 
thing  is  recorded  simply  to  their 
credit,  but  the  falls  most 
fully.  Christians  have  to  learn 
that  while  difficulties  increase 
the  natural  heart  remains  as 
weak  as  ever.  These  falls  do 
not  make  us  sinners,  but  reveal 
to  us  what  we  are. 

72.  It  was  when  the  Lord 
turned  and  looked  upon  him 
that  the  Apostle's  sin  was  re- 
vealed to  him.  Jesus  was  being 
led  across  the  courtyard  to  the 
full  meeting  of  the  Sanhedrim. 
This  story  is  like  the  parable, 
Luke  xv.  11,  a  gospel  within  a 
gospel.  It  shows  us  (1)  the 
preliminaries  to  sin,  xiv.  29,  37, 
54 ;  (2)  blindness  to  warn- 
ing ;  (3)  uselessness  of  carnal 
weapons ;  (4)  the  one  hope 
(Luke  xxiii.  31) ;  (5)  presump- 
tion, John  xviii.  16  ;  (6)  the 
gravity  of  a  sin  consisting,  not 
in  its  effects  on  others,  so  much 
as  in  the  fact  of  dishonour  to 


God  :  the  utilitarian  argument 
against  the  denial  would  have 
been  a  very  weak  one  (xiv.  4, 
10,  notes).  See  John  viii.  49  ; 
Rom.  ii.  23  ;  Ps.  xxix.  2  ;  1 
Tim.  i.  17  ;  Rev.  iv.  11,  &c.  ; 
(7)  callous  dulness  after  sin 
committed,  Luke  xxii.  59  (2 
Sam.  xi.  27) ;  (8)  the  nature 
of  the  awakening,  Luke  xxii. 
61  ;  (9)  the  difference  between 
repentance  and  remorse,  the 
latter  having  no  reference  to 
the  love  that  has  been  out- 
raged, but  only  to  the  self- 
degradation.  Compare  Luke 
xxii.  61,  Ps.  Ii.  4,  with  Matt, 
xxvii.  4.  Contrast  Peter's  idea 
of  the  situation  in  verse  47 
with  this.  He  henceforward 
follows  his  Lord,  not  as  a 
helper,  or  even  a  sharer  in 
His  sufferings,  but  in  simple 
obedience,  whatever  may  be- 
fall. For  the  difference  be- 
tween Peter  and  Judas,  cf. 
Rom.  viii.  24  ;  Eph.  ii.  12  ; 
and  the  Apostle's  own  words, 
1  Pet.  i.  6,  7. 


CHAPTER  XV.  1,  2 


163 


Chapter  XY. 

1  And  straightway  in  the  morning  the  chief 
priests  held  a  consultation  with  the  elders  and 
scribes  and  the  whole  council,  and  bound  Jesus, 
and  carried  him  away,  and  delivered  him  to 
Pilate. 

2  And  Pilate  asked  him,  Art  thou  the  King 


Chap.  XV.  Ver.  1.  The  formal  meeting  of  the  San- 
hedrim. Legally,  no  condemnation  to  death  could  be 
pronounced  before  twenty-four  hours  had  elapsed  from  the 
close  of  the  sitting,  and  there  ought  to  have  been  a  counsel 
for  the  Prisoner.  Ordinarily,  much  care  was  taken  to 
secure  lenient  verdicts. 

Ver.  2.  Pilate,  as  a  Procurator,  not  a  Proconsul,  had  no 
Quaestor  to  conduct  the  inquiry.  The  charge  now  advanced 
shows  that  the  Sanhedrim  meeting  was  a  mere  formality. 


Chap.  XV.  1.  After  violat- 
ing tlieir  own  laws,  the  rulers 
of  the  Jews  went  in  a  body 
to  Pilate,  hoping  to  overawe 
him  by  their  presence.  Their 
charges  seem  to  have  been,  (1) 
a  malefactor ;  (2)  making  Him- 
self King  ;  (3)  making  Him- 
self the  Son  of  God;  (4)  a 
general  threat  to  complain  to 
Csesar  if  Pilate  did  not  yield. 
The  process  was  a  lengthy  one  ; 
interrupted  by  Luke  xxiii.  8- 
12.  Pilate  could  not  simply 
give  in  to  (1),  which  specified 
nothing ;     for    (2),  see    John 


xviii. ;  (3)  was  beyond  his  juris- 
diction ;  (4)  a  mere  piece  of 
violence,  which  was  successful. 
Thus  was  Christ  arraigned  on 
the  charge  of  blasphemy  against 
God  and  treason  to  man, 
though  He  was  God  and  the 
Representative  of  mankind. 

2.  The  emphasis  on  thou,  i.e., 
in  such  a  plight  (Isa.  Hi.  14). 
Thou  say  est  it. — There  is  an 
inconceivable  majesty  and  ten- 
derness in  Jesus'  demeanour 
towards  Pilate,  giving  the  un- 
happy man  every  chance  of 
coming  to  his  right  mind.   Con- 


1 64 


THE  GOSPEL  OF  ST.  MARK 


of  the  Jews  ?     And  he,  answering,  said  unto  him, 
Thou  sayest  it. 

3  And  the  chief  priests  accused  him  of  many 
things  :  but  he  answered  nothing. 

4  And  Pilate  asked  him  again,  saying,  An- 
swerest  thou  nothing  ?  Behold  how  many  things 
they  witness  against  thee. 

5  But  Jesus  yet  answered  nothing;  so  that 
Pilate  marvelled. 

6  Now  at  that  feast  he  released  unto  them  one 
prisoner,  whomsoever  they  desired. 

7  And  there  was  one  named  Barabbas,  which  lay 
bound   with   them   that  had   made  insurrection 


trast  Acts  vii.  51  ;  John  ix. 
30  ;  Acts  xxiii.  3,  and  Socrates 
in  the  Apology  of  Plato,  Here 
alone  is  perfect  sympathy  for 
the  other's  moral  life,  undis- 
turbed by  injustice  and  suffer- 
ing. 

3.  Notice  the  prominent  part 
taken  by  the  chief  priests  (ver. 
11).  Thou  sayest. — The  most 
emphatic  testimony  to  Christ's 
royalty  came  from  Gentiles 
(vers.  18,  26). 

4.  Because  they  knew  that 
they  were  lying — a  state  of 
mind  impervious  to  appeal 
(Ps.  li.  6  ;  John  viii.  34  ;  Rev. 
xxi.  24).  The  only  charge  rele- 
vant was  (2),  and  this  they 
themselves  answered  by  verse 
11,  Barabbas  having  been  con- 
demned for  sedition,  with 
murder  added — very  likely  a 
Zealot.      Jesus    '  witnessed    a 


good  confession,'  partly  by  sil- 
ence ;  this  was  when  Pilate 
was  vacillating  towards  injus- 
tice. It  was  useless  to  reveal 
deep  principles  when  he  was 
ignoring  plain  duty.  The  sil- 
ence left  him  face  to  face  with 
the  meaning  of  his  office  and  of 
justice.  Observe  how  all  the 
forms  of  evil  recorded  recoil 
on  their  authors.  Judas,  Caia- 
phas,  Pilate,  the  priests,  &c. 
(Ps.  ix.  15  ;  vii.  16 ;  x.  2 ; 
xxxv.  8  ;  xciv.  23 ;  Isa.  iii. 
11  ;  Job  xxiii.  8-10).  No 
more  answered. — For  the  mys- 
tery of  God's  silence  contrast 
Ps.  xxxviii.  13  with  1.  3. 

7.  Barabbas,  a  type  of  Anti- 
christ, working,  scheming,  and 
murdering  for  some  unrighteous 
cause,  or  robbing  for  his  own 
gain.  The  preference  of  him 
to  the  Prince  of  Life  an  awful 


CHAPTER  XV.  8-12 


165 


with   hiin,  who  had   committed  murder  in   the 
insurrection. 

8  And  the  multitude,  crying  aloud,  began  to 
desire  him  to  do  as  he  had  ever  done  unto  them. 

9  But  Pilate  answered  them,  saying,  Will  ye 
that  I  release  unto  you  the  King  of  the  Jews  ? 

10  For  he  knew  that  the  chief  priests  had  deli- 
vered him  for  envy. 

11  But  the  chief  priests  moved  the  people,  that 
he  should  rather  release  Barabbas  unto  them. 

12  And  Pilate  answered,  and  said  again  unto 
them,  What  will  ye  then  that  I  shall  do  unto  him 
whom  ye  call  the  King  of  the  Jews  ? 


revelation  of  the  power  of 
Satan. 

9.  Pilate  has  exercised  the 
office  of  judge  in  pronouncing 
Jesus  innocent.  He  now  joins 
the  conspirators  against  Him. 
Parleying  with  the  multitude 
fatal  to  a  sense  of  responsibi- 
lity. He  knew  little  enough 
about  truth  (John  xviii.  38), 
but  he  knew  what  justice  was, 
and  paltered  with  it.  For  all 
the  great  defections  to  truth 
recorded  in  Scripture  many 
good  excuses  may  be  alleged, 
but  the  issue  is  none  the  less 
disastrous. 

11.  Envy,  i.e.,  of  his  success. 
There  were,  of  course,  other 
reasons,  e.g.,  alarm  about  the 
Mosaic  Law  ;  wrath  at  the  ex- 
posure of  their  hypocrisy ;  in- 
dignation at  His  claims,  com- 


bined with  such  humility  ;  fear 
of  a  rebellion  against  the  Ro- 
mans. Some  of  these  appealed 
to  a  narrow-minded  patriotism 
(cf.  Acts  vi.  7  with  iv.  1 ).  This 
verse  deprives  both  Pilate  and 
the  priests  of  all  excuse.  Bar- 
abbas, because  hating  inno- 
cence, means,  loving  iniquity. 
Looking  to  possible  results 
when  duty  is  plain  complicates 
the  situation.     Cf.  Balaam. 

12.  The  essence  of  this  warn- 
ing story  is  that  Pilate  looked 
upon  concurrence  of  the  world 
as  an  argument  for  his  reli- 
gion, instead  of  a  token  of  its 
falsehood.  (Popular  thought- 
less opinion  is  on  the  side  of 
falsehood,  and  dreads  divine 
power,  feeling  impotent  before 
it.  This  question  is  continu- 
ally   being    asked    about    the 


166  THE  GOSPEL  OF  ST.  MARK 

13  And  they  cried  out  again,  Crucify  him. 

14  Then  Pilate  said  unto  them,  Why,  what  evil 
hath  he  done  ?  And  they  cried  out  the  more 
exceedingly,  Crucify  him. 

15  And  so  Pilate,  willing  to  content  the  people, 
released  Barabbas  unto  them,  and  delivered  Jesus, 
when  he  had  scourged  Jiim,  to  be  crucified. 


Ver.  14.  Not  only  a  punishment  of  exquisite  cruelty, 
reserved  for  slaves  and  malefactors,  but  especially  abhor- 
rent to  Jews  owing  to  Deut.  xxi.  23,  24.  For  the  roar  of 
the  crowd,  cf.  Jer.  xii.  7,  8  ;  Amos  iii.  8  ;  Ps.  xxxi.  15. 

Ver.  15.  Scourge. — A  wanton  piece  of  cruelty,  if  con- 
demnation were  to  follow.  Bits  of  iron  were  sometimes 
twisted  into  the  cords,  and  malefactors  were  known  to  die 
under  the  lash.  A  short  pillar  has  been  found  in  the 
ruins  of  the  Praetorium,  probably  the  exact  site  of  the 
scourging.     After  this  barbarous  ill-treatment,  Christ  was 


Christian  religion.)     It  was  a  to  the  Jews  (Matt,  xxvii.  24, 

feeble    attempt    at    asserting  25 ;    John   xix.    11,    15,    &c). 

power.  Hence,  perhaps,  their  impeni- 

14.  The  more  exceedingly. —  tency  (Isa.  i.  15). 
Having  been  reminded  of  their         15.   It  seems  that  the  power 

own  injustice.    Notice  how  the  of  capital  punishment  had  only 

fiendish    spite  of   His  enemies  recently  been  taken  from  the 

only  provoked  fresh  testimony  Jews,   and   even   so  a  murder 

to   Christ's  sinlessness  (Matt,  like  that  of  St.  Stephen  was 

xxvii.   4,    19,  24  ;    Luke  xxiii.  not  likely  to  be  noticed  by  the 

41).    This  sinlessness  a  miracle  authorities.    But  it  would  have 

in    the    history    of    mankind,  made  a  vast  difference  if  our 

quite  as  inexplicable  as  the  re-  Lord  had  been  stoned — no  pub- 

surrection,   unless   xiv.   62   be  licity ;  no  prolonged  appeal  to 

freely  admitted.     Notice  how  the    passers-by;     no    sayings 

the  whole   description  throws  from  the  Cross  ;   no  reproduc- 

the  guilt  from  the  Gentiles  on  tion  in  Christian  art.    Probably 


CHAPTER  XV.  16-19  167 

16  And  the  soldiers  led  him  away  into  the 
hall  called  Pretorium ;  and  they  call  together  the 
whole  band. 

17  And  they  clothed  him  with  purple,  and 
platted  a  crown  of  thorns,  and  put  it  about  his 
head  ; 

18  And  began  to  salute  him,  Hail,  King  of  the 
Jews! 

19  And  they  smote  him  on  the  head  with  a 
reed,  and  did  spit  upon  him,  and  bowing  their 
knees,  worshipped  him. 


led  before  the  people  with  the  words  '  Ecce  Homo,'  spoken 
by  Pilate  to  move,  if  possible,  their  compassion,  but  in 
vain.     Compare  throughout  John  xix. 

Ver.  16.  400  to  600  men. 

Ver.  17.  Either  from  mockery  or  to  inflict  pain,  accord- 
ing to  the  kind  of  thorn  chosen  (Gen.  iii.  18). 

Yer.  19.  The  imperfect  tense  is  used  to  denote  repeti- 
tion :  perhaps  the  whole  band,  one  after  another. 

Pilate  felt  that  a  life  so  marred  ery   of   the    soldiers,   inspired 

and  weakened  was  not  worth  by  their  hatred  of  the  Jewish 

the  effort.     No   incidents   are  nation  (Ps.  cix.  2).    Crown  and 

trivial  when  duty  is  involved.  purple.  — Apparently    from    a 

17.    In    all    this    harrowing  blind  instinct  that  the  Sufferer 

account  we  must  remember  the  had    something    royal    about 

exceeding   refinement    of    the  Him.     We  are   told  that  the 

humanity  of  Christ,  as  well  as  early  Christians,  in  memory  of 

the  sensitiveness  to  pain,  which  this,  refused  to  wear  chaplets 

increases  the  higher  up  in  the  of  flowers, 

scale  the  nature  is.     We  can  19.  Smote  him. — Beating  in 

be  hardly  wrong  in  describing  the  thorns  into  the  brow.    The 

His  sufferings  at  the  hands  of  taking  on  and  off  of  the  robe 

these  brutal  soldiers  (probably  would  lacerate  anew  the  flesh 

Syrians)  as  infinite.  The  mock-  mangled  by  the  scourging. 


168  THE  GOSPEL  OF  ST.  MARK 

20  And  when  they  had  mocked  him,  they  took 
off  the  purple  from  him,  and  put  his  own  clothes 
on  him,  and  led  him  out  to  crucify  him. 

21  And  they  compel  one  Simon  a  Cyrenian, 
who  passed  by,  coming  out  of  the  country,  the 
father  of  Alexander  and  Eufus,  to  bear  his  cross. 

22  And  they  bring  him  unto  the  place  Gol- 
gotha, which  is,  being  interpreted,  The  place  of  a 
skull. 

23  And  they  gave  him  to  drink  wine  mingled 
with  myrrh :  but  he  received  it  not. 


Ver.  21.  Of  Cyrene.— Actsii.  10;  vi.  9.  Rufus.— Rom. 
xvi.  13.    Simon  =  'hearing.'    Cyrenian  =  'ready.' 

Ver.  22.  Golgotha,  or  Calvary,  a  hill  shaped  like  a 
skull.  There  was  a  tradition  that  Adam  was  buried  there 
(1  Cor.  xv.  22). 

Ver.  23.  A  stupefying  draught,  said  to  have  been  pro- 

20.  The  divine  glory  is  mani-  The  episode  of  Simon  of 
fested  in  a  caricature  of  wor-  Cyrene  seems  like  a  prophecy, 
ship  :  evil  things  are  made  Very  probably  he  or  his  sons 
to  symbolise  God's  goodness  were  connected  with  the 
(Luke  xvi.  1  ;  xviii.  6 ;  xi.  7).  Church,  from  the  prominence 
This  is  part  of  the  divine  humi-  here  given  to  them.  He  may 
liation.     Cf.  also  Ps.  xix.  2.  have  been  sleeping  outside  the 

21.  There  is  reason  to  sup-  walls,  the  city  being  full.  The 
pose  that  our  Saviour  could  suddenness  of  his  call  to  this 
have  borne  the  burden,  but  the  particular  work  is  very  impres- 
men  were  eager  to  finish  the  sive  (1  Sam.  xvi.  12;  iii.  4). 
execution.  The  part  of  the  23.  Received  not. — So  that 
Cross  usually  carried  by  the  He  might  drink  the  cup  to  the 
victims  of  crucifixion  was  the  dregs.  This  action  belongs  to 
arms,  shaped  like  a  V,  resting  the  mystery  of  the  complete- 
on  the  back  of  the  neck.  ness  of  the  Atonement  (John 


CHAPTER  XV.  24-26  169 

24  And  when  they  had  crucified  him,  they 
parted  his  garments,  casting  lots  upon  them,  what 
every  man  should  take. 

25  And  it  was  the  third  hour ;  and  they  cruci- 
fied him. 

26  And  the  superscription  of  his  accusation 
was  written  over,  THE  KING  OF  THE  JEWS. 


vided  by  compassionate  women  in  Jerusalem  to  deaden 

the  pain  of  the  victims,  in  fulfilment  of  Prov.  xxxi.  6. 
The  vinegar  of  verse  36  was  the  thin  wine  for  the  soldiers, 
use. 

Ver.  24.  Ps.  xx.  18.  Our  Lord's  ordinary  clothing,  pro- 
bably a  cloak,  tunic,  girdle,  sandals,  and  turban. 

Ver.  25.  Nine  a.m. 

Ver.  26.  An  argument  in  favour  of  its  being  a  Latin 
cross  with  a  head-piece. 

xix.  30).  Jesus'  powers  were  to  be  gambled  for  ?  This  one 
not  failing  (Job  ii.  6).  Through  was  made  like  the  high  priest's, 
the  whole  account  of  the  Pas-  The  incident  shows  how  Christ 
sion  we  should  remember  that  submitted  to  man's  lot  (Job  i. 
the  Father's  love  for  the  Son  21).  Cf.  also  the  significance 
could  not  be  for  a  moment  in-  of  1  Kings  xi.  30  ;  Mark  xiv. 
terrupted,  and  that  in  His  63 ;  Matt.  xxii.  11. 
apparent  defeat  He  was  a  26.  Hebrew  for  the  populace; 
conqueror  (Zech.  ix.  11  ;  Isa.  Latin  the  official  language ; 
lxiii.  4).  Greek  for  foreigners.  '  Gather- 
24.  TUey  parted.  —  Unless  ing  up  the  religious,  social,  and 
allegorical,  this  is  an  insignifi-  intellectual  results  of  Christ's 
cant  detail.  Very  striking  if  work,' and  yet  simply  the  scorn- 
compared  with  ix.  3 ;  Zech.  ful  words  of  an  exasperated 
iii.  4  ;  Ps.  civ.  2  ;  Job  xli.  13  ;  official.  Perhaps  no  detail  of 
Isa.  lix.  17 ;  Kev.  i.  13.  Also  the  story  reminds  us  more 
Luke  xv.  22.  Why  was  the  vividly  of  the  falseness  of  ap- 
tunic  selected  rather  than  one  pearances.  St.  Mark  gives  the 
of  the  other  articles  of  clothing  Latin  form,  St.  John  the  Ara- 


170 


THE  GOSPEL  OF  ST.  MARK 


27  And  with  him  they  crucify  two  thieves; 
the  one  on  his  right  hand,  and  the  other  on  his 
left. 

28  And  the  scripture  was  fulfilled,  which  saith, 
And  he  was  numbered  with  the  transgressors. 

29  And  they  that  passed  by  railed  on  him, 
wagging  their  heads,  and  saying,  Ah,  thou  that 
destroyest  the  temple,  and  buildest  it  in  three 
days, 

30  Save  thyself,  and  come  down  from  the  cross. 

31  Likewise  also  the  chief  priests,  mocking,  said 


Ver.  27.  Lit.,  robbers.  The  same  word  as  that  applied 
to  Barabbas  (cf.  xv.  7).  It  is  almost  certain  that  these 
men  were  followers  of  his. 

Ver.  28.  Absent  from  the  best  MSS. 


maic  (cf.  Isa.  lx.  21 ;  Rom.  ii. 
29).  Why  of  the  Jews,  not 
of  mankind  ?  (Ps.  ii.  6,  8  ;  cviii. 
9;  Rom.  xi.  24).  This  de- 
clared and  formal  expression  of 
Christ's  claims  was  due  to  the 
unbelief  of  the  Jews  (Luke  i. 
13,  60). 

27.  Notice  Pilate's  spite  in 
choosing  two  of  Barabbas'  fol- 
lowing. Not  improbably  Simon 
Zelotes  was  looking  from  a 
distance  at  the  death  of  two 
old  associates.  Thus  the  Cross 
became  a  tribunal  set  between 
the  saved  and  the  condemned. 

28.  Cf.  Rom.  x.  21 ;  Col.  i. 
20. 

29.  30.  The  first  of  the  num- 


berless demands  made  upon 
Christianity  to  divest  itself  of 
humiliation,  and  satisfy  the 
claims  of  natural  reason  (1 
Cor.  i.  23).  Unselfishness  pur- 
sued beyond  a  moderate  point 
unintelligible  to  ordinary  men. 
Many  of  these  passers-by  may 
have  profited  by  our  Lord's 
miracles. 

30.  Divine  truth  applied  in 
scorn  and  gross  ignorance.  Yet 
they  were  interpreting  the 
words  after  their  own  ideas. 
The  scene  was  foreshown  in 
Ps.  xxii.  8. 

31.  Again  an  unintentionally 
true  and  profound  saying.  He 
saved     others. — Meant     as      a 


CHAPTER  XV.  32-34  171 

among  themselves  with   the   scribes,  He   saved 
others ;  himself  he  cannot  save. 

32  Let  Christ  the  King  of  Israel  descend  now 
from  the  cross,  that  we  may  see,  and  believe. 
And  they  that  were  crucified  with  him  reviled  him. 

33  And  when  the  sixth  hour  was  come,  there 
was  darkness  over  the  whole  land  until  the  ninth 
hour. 

34  And  at  the  ninth  hour  Jesus  cried  with  a 


Ver.  33.  Matt.  xiii.  25  ;  Joel  ii.  31  ;  Ps.  lxxxviii.  18. 
The  darkness  was  not  simply  the  powers  of  nature  hiding 
their  light,  but  was  from  below,  Satan's  last  great  effort. 
It  also  spread  abomination  over  the  Jewish  feast. 

Ver.  34.  Evidently  a  profound  impression  was  made  by 

taunting  allusion  to  the  name  by  a  minority  of  mankind, 
appropriated  to  the  Messiah  Consider  Ps.  cxviii.,  which 
(Isa.  xix.  20),  or  to  such  say-  these  men  were  .soon  going  to 
ings  as  Luke  xix.  10  ;  or  if  chant  in  the  Temple.  Reviled 
spoken  privately  among  the  him. — Probably  knowing  that 
priests  it  might  be  a  genuine  He  might  have  lent  His  power- 
allusion  to  Christ's  work.  Can-  ful  aid  to  sedition,  but  refused. 
not. — Of  moral  impossibility  The  account  in  Luke  xxiii. 
(vi.  5,  note).  gives  an  epitome  of  repentance, 
32.  See  and  believe  (John  xx.  the  courage  of  faith,  and  sal- 
29  ;  1  Pet.  i.  8  ;  John  xiv.  17).  vation.  Notice  the  insight 
Such  a  result  impossible  ex-  shown  by  the  word  '  kingdom ' 
cept  according  to  James  ii.  19.  in  verse  42. 
The  instance  of  Thomas  should  The  temptation  at  the  pre- 
be  carefully  contrasted.  It  is  sent  day  is  similar — to  revile 
supremely  natural  for  man  to  the  Church  because  of  her 
suppose  that  the  venture  of  apparent  helplessness, 
faith  could  be  made  on  a  little  34.  Probable  order  of  the 
better  evidence.  Faith  is  not  seven  sayings.  (1)  Luke  xxiii 
merely  a  power  of  assenting  to  34  ;  (2)  43  ;  (3)  John  xix.  27 
difficult  propositions,  possessed  (4)  this  one  ;  (5)  John  xix.  28 


172  THE  GOSPEL  OF  ST.  MARK 

loud  voice,  saying,  Eloi,  Eloi,  lama  sabachthani  ? 
which  is,  being  interpreted,  My  God,  my  God, 
why  hast  thou  forsaken  me  ? 

35  And  some  of  them  that  stood  by,  when  they 
heard  it,  said,  Behold,  he  calleth  Elias. 

36  And  one  ran  and  filled  a  sponge  full  of 
vinegar,  and  put  it  on  a  reed,  and  gave  him  to 
drink,  saying,  Let  alone ;  let  us  see  whether  Elias 
will  come  to  take  him  down. 

37  And  Jesus  cried  with  a  loud  voice,  and  gave 
up  the  ghost. 

the  darkness  and  the  saying.  The  loud  voice  miraculous. 
The  words  were  spoken  just  before  the  end. 

Ver.  35.  In  their  terror  thinking  of  Mai.  iv.  5.  The 
Hebrew  Eli  resembles  Elias  more  than  Eloi  does. 

Ver.  36.  Reed. — Not  more  than  six  or  eight  feet  long, 
showing  that  the  height  of  the  Cross  was  less  than  is 
usually  represented.  Christ's  thirst,  physical  and  spiritual 
(Isa.  v.  4).  Also,  probably,  in  anticipation  of  glory  to 
come  (Ps.  xlii.  1  ;  John  iv.  12). 


(6)  30;  (7)  Luke  xxiii.  46.  aloud  for  a  purpose,  to  reveal 
The  first  three  as  Priest,  the  to  us  something  of  His  coin- 
last  four  as  Victim  and  Con-  muning  with  the  Father — 
queror.  Cf.  xiv.  33,  note,  and  Christ's  human  soul  entering 
John  via.  16.  The  cutting  off  into  the  full  meaning  of  the 
of  God's  presence  must  have  redemptive  suffering.  The 
taken  away  every  ray  of  evi-  words  were  not  spoken  in 
dence  that  Matt.  iv.  10  was  weariness  (Ps.  xxii.  3).  The 
not  a  gigantic  mistake.  Our  forsaking  was  not  penal,  nor 
Lord  alone  could  know  what  were  the  sins  of  men  borne 
failure  in  such  a  cause  meant,  penally  in  their  consequences, 
Yet  His  trust  is  undimmed.  but  in  all  the  loathsomeness  of 
My  God. — We  must  remem-  their  character, 
ber   the   words    were    spoken  37.    The   words,    'for    it   is 


CHAPTER  XV.  38,39 


73 


38  And  the  vail  of  the   temple  was  rent  in 
twain,  from  the  top  to  the  bottom. 

39  And  when  the  centurion,  which  stood  over 
against  him,  saw  that  he  so  cried  out,  and  gave 


Ver.  38.  There  were  two  veils  ;  one  separating  the  Holy 
of  Holies  from  the  court  of  the  priests,  the  other  separat- 
ing the  latter  court  from  the  court  of  the  Gentiles.  The 
expression,  vail  of  the  temple,  is  indeterminate,  but  per- 
haps points  slightly  to  the  outer  veil.  The  occurrence  took 
place  when  the  temple  was  crowded  with  worshippers. 

Ver.  39.  Centurion. — There  were  twenty  to  each  legion. 


finished,'  might  be  better  ren- 
dered '  all  is  fulfilled  : '  refer- 
ring back  (Rom.  iii.  25  ;  1  Pet. 
i.  20),  and  forwards  to  the 
work  of  the  ascended  Lord  ; 
since  time  has  no  existence  in 
the  eternal  counsels  (Heb.  xiii. 
8  ;  Rev.  xiii.  8).  The  words  of 
commendation  significantly  al- 
tered from  Ps.  xxxi.  5  show 
the  re-establishment  of  the 
filial  relation.  The  conquering 
of  death  consisted  in  our  Lord's 
soul  passing  voluntarily  into 
the  realm  of  death,  and  there 
overcoming  Satan  (Heb.  ii.  14). 
We  should  think  of  His  death 
as  a  calm  and  triumphal  pass- 
age out  into  glory.  For  the 
earthquake,  cf.  Hag.  ii.  6. 

38.  The  question  as  to  which 
veil  was  rent  touches  on  the 
deepest  mysteries  of  the  Atone- 
ment. It  is  true  that  Christ's 
death  brought  Gentiles  into 
the  Church  (symbolised  by  the 


middle  court)  (Eph.  ii.  14-16), 
but  it  is  impossible  to  limit  its 
effects  to  that,  and  the  prevail- 
ing idea  is  that  the  rending  of 
the  inner  veil  symbolised  the 
broad  effect  of  the  Redemp- 
tion as  a  whole,  the  opening  of 
Heaven  (the  Holy  of  Holies)  to 
mankind.  Cf.  Heb.  ix.  (espe- 
cially vers.  8,  12) ;  x.  10,  20.  If 
these  verses  apply  solely  to  the 
Ascension,  it  is  difficult  to  ex- 
plain why  the  inner  veil  was 
not  rent  on  Ascension  Day. 
Again,  there  may  be  a  refer- 
ence to  God  breaking  His  way 
forth  from  the  sanctuary ;  or 
to  the  divine  nature  being 
loosed  from  the  conditions  of 
finite  life. 

39.  Centurion. — Like  others, 
favourably  mentioned  in  the 
New  Testament  (Matt.  viii.  8  ; 
Acts  x.  22  ;  xxii.  26  ;  xxiii.  17  ; 
xxvii.  43).  It  seems  that  our 
Lord's  demeanour  throughout 


174  THE  GOSPEL  OF  ST.  MARK 

up  the  ghost,  he  said,  Truly  this  man  was  the 
Son  of  God. 

40  There  were  also  women  looking  on  afar  off; 
among  whom  was  Mary  Magdalene,  and  Mary 
the  mother  of  James  the  less,  and  of  Joses,  and 
Salome ; 

41  (Who  also,  when  he  was  in  Galilee,  fol- 
lowed him,  and  ministered  unto  him ;)  and  many 
other  women  which  came  up  with  him  unto 
Jerusalem. 

42  And  now  when  the  even  was  come,  because 
it  was  the  Preparation,  that  is,  the  day  before  the 
sabbath, 

43  Joseph  of  Arimathea,  an  honourable  coun- 


This  one  accompanied  the  four  soldiers,  called  a  quaternion 
(Acts  xii.  4). 

Ver.  40.  Possibly  mentioned  in  contrast  to  the  absence 
of  the  Apostles.  Klopas  may  have  been  brother  to  our 
Lord's  foster-father. 

Ver.  41.  Of.  Luke  viii.  2. 

Ver.  42.  The  preparation. — Friday  afternoon,  before 
sunset. 

Ver.  43.    Probably    Ramathaim    (1   Sam.  i.    1).      His 

taught  him  (Luke  xxiii.  47),  tile's  freedom  from  carnalJew- 
but  the  loud  voice  at  the  mo-  ish  prejudices,  which  would 
ment  of  death  revealed  to  him  have  been  fatal  to  the  early 
something  of  our  Lord's  divi-  Church  (Acts xv.  1 ;  Rom.xi.ll). 
nity.  This  was  the  second  41.  Note  the  emphatic  men- 
result  of  the  great  interces-  tion  of  Galilee  in  Matt.  iv.  15  ; 
sion,  Luke  xxiii.  34  (cf.  48  and  xxvi.  32  ;  xxviii.  7  ;  Actsx.  37. 
Acts  ii.  37),     It  shows  a  Gen-  43.  Joseph,  immortalised  by 


CHAPTER  XV.  44-46  175 

sellor,  which  also  waited  for  the  kingdom  of  God, 
came,  and  went  in  boldly  unto  Pilate,  and  craved 
the  body  of  Jesus. 

44  And  Pilate  marvelled  if  he  were  already 
dead :  and  calling  unto  him  the  centurion,  he 
asked  him  whether  he  had  been  any  while 
dead. 

45  And  when  he  knew  it  of  the  centurion,  he 
gave  the  body  to  Joseph. 

46  And  he  bought  fine  linen,  and  took  him 
down,  and  wrapped  him  in  the  linen,  and  laid 
him  in  a  sepulchre  which  was  hewn  out  of   a 


legendary  connexion  with  England  is  shared  by  Pudens, 
Claudia,  and  St.  Paul.  The  ordinary  procedure  was  for 
the  bodies  to  be  buried  in  the  valley  of  Hinnom. 

Ver.  45.  An  additional  insult  to  the  priests. 

Ver.  46.  Add  St.  John's  account. 


all   four   Evangelists,    showed  hearing  of  the  report  from  the 

courage  as  a  confessor  before  centurion  (John  xix.  8,  9,  and 

the  Sanhedrim  (cf.  Luke  xxiii.  the  answer  he  would  have  to 

51    with    John    iii.    2)   as    an  give  to  his  wife).     His  conces- 

avowed  disciple.    Waited  (Luke  sion    to    Joseph    a    desire    to 

ii.  25,  38)  describes  the  temper  make  a  sort  of  reparation, 
of  the  more  spiritual  (isa.  xxii.         46.  Isa.  liii.  9.    Three  Evan- 

11  ;    Luke   i.    74,    75  ;    Mark  gelists   record  that  the  grave 

xiii.    33,    note ;    and   contrast  was    rock-hewn  :     to    prevent 

xiv.  66,  note).     He  was  a  rich  rationalistic     explanations    of 

man,    aud    so    prevailed    with  xvi.  6.    The  grave  of  Christ,  ap- 

Pilate  :     just,    and    so    fitted  parently,  in  St.  Peter's  thoughts 

to   receive   the    Body   of    the  (1    Peter     iii.    4).      Cf.     also 

Lord.  Mark  iv.  38  ;  Jer.  ix.  2  ;  Isa, 

44.  It  is  worth  while  to  re-  xliii.  7  ;  Zech.  ix,  11,  12, 
fleet   on   Pilate's    feelings    on 


76 


THE  GOSPEL  OF  ST.  MARK 


rock,  and  rolled  a  stone  unto  the  door  of  the 

sepulchre. 

47  And  Mary  Magdalene  and  Mary  the  mother 
of  Joses  beheld  where  he  was  laid. 


Chapter  XVI. 

1  And  when  the  sabbath  was  past,  Mary  Mag- 
dalene, and  Mary  the  mother  of  James,  and  Salome, 
had  bought  sweet  spices,  that  they  might  come 
and  anoint  him. 


Chap.  XVI.  Ver.  1.  Contrast  xv.  47  with  xvi.  1.   Salome 
must  have  gone  to  see  to  the  reception  of  the  Lord's  mother, 


47.  It  has  often  been  noticed 
that  no  women  took  part 
against  our  Lord.  They  were 
now  watching,  with  the  city  in 
view ;  seemingly  forlorn,  but 
cf.  Lam.  i.  1,  6  ;  Isa.  i.  21.  We 
must  remember  always  1  Pet. 
iii.  19.  The  women  show  love 
unimpaired  in  presence  of  a  be- 
wildering mystery.  The  resur- 
rection was  to  them  inconceiv- 
able (John  xi.  23-25). 

Chap.  XVI.  The  Resurrec- 
tion of  Christ,  the  central  event 
of  the  world's  history,  is  pre- 
figured in  countless  ways,  by 
the  constitution  of  the  universe, 
and  by  widespread  customs  of 
primitive  men,  especially  those 
connected  with  the  resurrec- 
tion of  the  Corn  Spirit  in  spring. 


The  Old  Testament  is  full  of 
it,  though  written  by  the  most 
various  authors,  who  them- 
selves had  no  distinct  idea  of 
it.  E.g.  (1)  Form  of  expression 
(Hos.  vi.  3  ;  Cant.  ii.  10  ;  Ps. 
xvii.  6) ;  (2)  teaching  by  type 
(Ezek.  xxxvii.;  Gen.  viii.  16; 
xxii.  ;  xli.  40  ;  Exod.  xii. ;  2 
Kings  xx.  5  ;  Jer.  xxxviii.  13  ; 
also  Samson,  Jonah,  Daniel, 
and  the  Three  Children)  ;  (3) 
emphasis  on  sorrow  and  dark- 
ness being  succeeded  by  joy 
and  light  (Isa.  lxi.  3  ;  Ps.  xxx. 
5  ;  Jer.  xxxi.  20,  &c. ).  This 
manifold  testimony  is  a  most 
striking  fact,  considering  the 
way  in  which  the  Old  Testa- 
ment was  compiled. 

1,  Cant,   viii.  6  :     Ps.  cxxx. 


CHAPTER  XVI.  2-6  177 

2  And  very  early  in  the  morning,  the  first  day 
of  the  week,  they  came  unto  the  sepulchre  at  the 
rising  of  the  sun. 

3  And  they  said  among  themselves,  Who  shall 
roll  us  away  the  stone  from  the  door  of  the 
sepulchre  ? 

4  And  when  they  looked,  they  saw  that  the 
stone  was  rolled  away  :  for  it  was  very  great. 

5  And  entering  into  the  sepulchre,  they  saw  a 
young  man  sitting  on  the  right  side,  clothed  in  a 
long  white  garment ;  and  they  were  affrighted. 

6  And  he  saith  unto  them,  Be  not  affrighted : 


but  on  the  Saturday  she  joined  the  two  Maries.  Cf.  also 
Isa.  xxxiii.  16, 17  ;  Dan.  vi.  16,  17  ;  Exod.  xiv.  13  ;  ix.  16. 

Ver.  4.  Of  course  the  rising  took  place  before  the  stone 
was  rolled  away — this  being  for  the  sake  of  revelation. 

Ver.  5.  The  stone  probably  rolled  into  some  recess  of 
the  outer  chamber,  not  visible  as  they  approached. 

Ver.  6.  In  connexion  with  xv.  47. 

6,  7.  The  women  had  bought  2.  The  first  appearance  of 
the  spices  after  six  P.M.  on  the  Risen  Lord  to  a  woman 
Saturday.  They  rested  on  the  and  a  penitent  (Gen.  hi.  6). 
Sabbath,  in  obedience  to  God's  3.  Besides  being  a  vivid  de- 
will.  This,  together  with  medi-  tail,  apparently  allegorical, 
tation,  the  pattern  of  conduct  Before  the  weight  of  sin  is 
for  all  who  are  desolate.  We  rolled  away  from  the  heart  we 
see  how  it  was  rewarded  (Prov.  think  of  the  grave  of  Christ  in 
viii.  17).  despair  of  finding    life  (Luke 

Christ    rose    before     dawn,  xxiv.  5,  and  the  phrase 'dead 

stillness    being    the    ordinary  works '). 

accompaniment  of  divine  ope-  5.  Fortheconnexionofangels 

rations   (Job  xxiii.   8-10;    iv.  with  the  Resurrection,  cf.  Matt. 

13;    Judg.    vii.    18;    xvi.    3;  xxv.    30;  xxiv.   31;  xxii.   13; 

Isa.    xlv.   1-3;    1    Kings   xix.  xiii.  41  ;  Rev.  xxi.  9,  &c. 

12;  Micah  vii.  12,  &c).  6.  Evidently    meant    for    a 

S.  T.  M 


178 


THE  GOSPEL  OP  ST.  MARK 


Ye  seek  Jesus  of  Nazareth,  which  was  crucified: 
he  is  risen ;  he  is  not  here  :  behold  the  place  where 
they  laid  him. 

7  But  go  your  way,  tell  his  disciples  and  Peter 
that  he  goeth  before  you  into  Galilee  :  there  shall 
ye  see  him,  as  he  said  unto  you. 

8  And  they  went  out  quickly,  and  fled  from 
the  sepulchre ;  for  they  trembled  and  were  amazed : 
neither  said  they  any  thing  to  any  man ;  for  they 
were  afraid. 

9  Now  when  Jesus  was  risen  early  the  first  day 


Ver.  9  to  end.  Many  have  doubted  whether  these  verses 
are  by  St.  Mark.     The  question  is  interesting,  but  compli- 


wide  application.  They  who 
seek  Jesus  crucified  need  not 
fear ;  they  will  be  led  on  to  a 
knowledge  of  His  Resurrection. 
He  is  not  here. — We  ail  find  it 
difficult  to  learn  that  the  spiri- 
tual life  is  not  the  earthly  life, 
but  higher,  and  subject  to 
spiritual  laws. 

7.  And  Peter. — With  refer- 
ence to  xiv.  72.  Into  Galilee. — 
Yet  most  of  the  appearances 
recorded  were  in  Jerusalem. 
Probably  the  appearance  in 
Galilee  was  that  of  1  Cor.  xv. 
6  and  Matt,  xxviii.  16.  Several 
ways  of  explaining  this  order: 
(1.)  God  manifests  Himself  to 
the  despised  (the  Magnificat 
and  2  Cor.  vi.  17,  18).  (2.) 
To  show  Christ's  office  of  Shep- 
herd (Matt,  xx vi.  13  ;  John  x. 
4).     (3.)  To  relieve  the  fear  of 


the  Apostles  as  to  the  priests, 
&c,  in  Jerusalem.  (4.)  Gali- 
lee means  '  transmigration,' 
indicating  our  Lord's  passing 
from  death  unto  life.  (5.)  To 
let  them  learn  that  He  who 
taught  and  healed  on  the  bor- 
ders of  the  lake  was  the  same 
who  was  risen.  This  very 
important.  All  divine  revela- 
tion is  based  on  previously  im- 
parted truth.  The  spiritual 
life  is  an  evolution,  and  each 
stage  fully  understood  onty  by 
what  follows.  All  Scripture 
illustrates  this  ;  cf.  especially 
John  xiii.  7;  Isa.  xxviii.  10; 
1  Cor.  xiii.  12  ;  2  Cor.  v.  4  ; 
Heb.  vi.  1. 

8.  As  usual,  the  operations 
of  divine  mercy  produce  fear 
(Ps.  cxxx.  4). 

9,  sqq.  It  is  hardly  credible 


CHAPTER  XVI.  10-15  i79 

of  the  week,  he  appeared  first  to  Mary  Magdalene, 
out  of  whom  he  had  cast  seven  devils. 

10  And  she  went  and  told  them  that  had  been 
with  him,  as  they  mourned  and  wept. 

11  And  they,  when  they  had  heard  that  he 
was  alive,  and  had  been  seen  of  her,  believed  not. 

12  After  that  he  appeared  in  another  form 
unto  two  of  them,  as  they  walked,  and  went  into 
the  country. 

13  And  they  went  and  told  it  unto  the  residue ; 
neither  believed  they  them. 

14  Afterward  he  appeared  unto  the  eleven  as 
they  sat  at  meat,  and  upbraided  them  with  their 
unbelief  and  hardness  of  heart,  because  they  be- 
lieved not  them  which  had  seen  him  after  he  was 
risen. 

15  And  he  said  unto  them,  Go  ye  into  all  the 
world,  and  preach  the  gospel  to  every  creature. 


cated  and  indeterminate.  The  style  suddenly  changes  ; 
but  cf.  i.  1-20.  Again,  it  is  strange  that  the  fulfilment 
of  xiv.  28  ;  xvi.  7  is  not  given  as  in  Matthew.  A  probable 
supposition  is  that  the  Evangelist  changed  his  form  of 
narration  designedly,  and  after  some  interval,  during  which 
the  incomplete  ending  was  copied,  and  became  the  arche- 
type of  some  existing  MSS. 
Ver.  15.  Creature. — Cf.  Rom.  viii.  19. 

that  any  one  without  Apostolic  anticipated   the    Resurrection, 

authority   should   have    given  The      narratives     should      be 

such  evidence  as  this  for  their  studied  most  carefully  in  the 

unbelief.     Most  important,  as  other  Gospels, 
showing  how  little  the  Apostles 


180  THE  GOSPEL  OF  ST.  MARK 

16  He  that  believe th,  and  is  baptized,  shall  be 
saved ;  but  he  that  believeth  not,  shall  be  damned. 

17  And  these  signs  shall  follow  them  that 
believe:  In  my  name  shall  they  cast  out  devils; 
they  shall  speak  with  new  tongues ; 

18  They  shall  take  up  serpents ;  and  if  they 
drink  any  deadly  thing,  it  shall  not  hurt  them ; 
they  shall  lay  hands  on  the  sick,  and  they  shall 
recover. 

19  So  then  after  the  Lord  had  spoken  unto 
them,  he  was  received  up  into  heaven,  and  sat  on 
the  right  hand  of  God. 

20  And  they  went  forth  and  preached  every- 
where, the  Lord  working  with  them,  and  confirm- 
ing the  word  with  signs  following.     Amen. 


Vers.  17,  18.  Miraculous  evidences  fulfilled  now  doubt- 
less in  a  more  spiritual  way  ;  but  the  absence  of  visible 
signs  a  grievous  evidence  of  the  languor  of  the  general 
faith. 

16.  Faith  incomplete  with-  18  ;  viii.  24,  41,  44,  47  ;  ix.  27). 

out   baptism.      Baptism  quite  Our    Lord's    manner    was    to 

useless  without  faith.     This  is  emphasise  some  aspect  of  great 

one  of  the  sayings  which  show  truths  without  qualifying  them 

that  our  Lord  founded  a  society  at  the  time.    It  seems  unlikely 

in  which  alone  is  salvation  pro-  that  any  post-Apostolic  writer 

mised.     Other  saying3  as  stern  could     have     invented     these 

as  this  mostly  in  St.  John  (iii.  solemn  words. 


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